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THE   MODERN  READER'S   BIBLE 
FOR   SCHOOLS 


THE  MACMILLAN  COMPANY 

NEW  YORK   •    BOSTON   •    CHICAGO   •    DALLAS 
ATLANTA  •   SAN   FRANCISCO 

MACMILLAN  &  CO.,  Limited 

LONDON  •  BOMBAY  •  CALCUTTA 
MELBOURNE 

THE  MACMILLAN  CO.  OF  CANADA,  Ltd. 

TORONTO 


B',  blc.     N,T    Enoli'sh.    IR20, 

THE 

MODERN  READER'S  BIBLE 
FOR  SCHOOLS 


BY 

RICHARD  G.  MOULTON,  M.A.  (Camb.),  Ph.D.  (Penn.) 

PROFESSOR    (EMERITUS)    OF    LITERARY   THEORY  AND    INTERPRETATION 
IN   THE   UNIVERSITY   OF   CHICAGO 


N£bJ  gorfe 
THE    MACMILLAN    COMPANY 

1920 

^11  rights  reser'ved 


Copyright,  1920, 
By  the  MACMILLAN  COMPANY. 


Set  up  and  electrotyped.     Published  March,  1920. 


NortooolJ  ?P«g0 

J.  S.  Gushing  Co.  —  Berwick  &  Smith  Co. 

Norwood,  Mass.,  U.S.A. 


CONTENTS 

PAGE 

Introduction i 

Introduction  to  the  Gospels lo 

The  Gospels 37 

Gospel  of  Mark :  Historic  Memoirs 38 

Gospel  of  Luke  the  Historian 77 

Wisdom  Gospel  of  Matthew 139 

Philosophical  Gospel  of  John 199 

Introduction  to  the  Acts  of  the  Apostles    ....  248 

The  Acts  of  the  Apostles 261 

Introduction  to  the  Epistles  and  Revelation       .        .        .  302 

The  Epistles 309 

Thessalonians 310 

Galatians 312 

I  Corinthians 315 

II  Corinthians 325 

Romans 329 

Ephesians 338 

Colossians 341 

Philemon          ..........  344 

Philippians 346 

Timothy  and  Titus 349 

Hebrews 352 

James 360 

I  Peter 365 

II  Peter  and  Jude 369 

Three  Epistles  of  John 373 

The  Revelation 378 

Notes 389 

Index 431 

Map 

V 


Longitudes    East 


30 


^::7 


40 


35 


r&iLBM 


fpom    4  Greeuvdch. 


35     6 


INTRODUCTION 

The  Modern  Reader's  Bible  is  not  a  new  translation.  It  is 
the  ordinary  Bible  (revised  version),  without  alteration  as  to 
matter  or  wording,  but  printed  in  such  a  way  as  to  bring  out  to 
the  eye  the  full  literary  form  and  structure.  This  hterary  form 
and  structure  refers  to  sucli^ things  as  the  difference  between  story, 
song,  drama,  discourse,  essay;  the  distinction  between  verse 
and  prose,  together  with  the  delicate  variations  of  verse  which 
make  such  a  large  part  of  the  effect  of  poetry.  The  importance 
of  all  this  in  application  to  the  Bible  depends  upon  a  difference 
between  modem  books  and  the  manuscripts  of  antiquity  in  which 
for  so  many  centuries  the  Bible  was  preserved. 

The  page  of  a  printed  book  brings  out  to  the  eye  the  literary  form 
so  perfectly  and  so  automatically  that  the  reader  never  needs  to 
think  about  it.  It  affects  him  unconsciously,  like  the  attraction 
of  gravitation.  In  contrast  with  this,  ancient  manuscripts  were 
entirely  lacking  in  form.  A  page  of  such  a  manuscript  presents 
to  the  eye  a  mass  of  alphabetical  letters  not  divided  into  words, 
still  less  into  sentences  with  punctuation.  There  is  nothing  to 
indicate  dialogue,  with  names  of  speakers ;  there  is  no  distinction 
of  prose  and  verse,  and  so  nothing  to  mark  the  variations  of  lines 
in  verse.  A  passage  from  such  a  manuscript  would  present  an 
appearance  something  like  this : 

EPHRAIMSHALLSAYWHATH 
AVEITODOANYMOREWITHI 
DOLSIHAVEANSWEREDAND 
WILLREGARDHIMIAMLIKE 
AGREENFIRTREEFROMMEI 
STHYFRUITFOUND 

The  same  passage  in  a  modern  book  would  appear  as  a  dialogue 
between  two  speakers. 

B  I 


The  Modern  Reader's  Bible  for  Schools  d^ 

Ephraim.     What  have  I  to  do  any  more  with  idols  ? 
God.     I  have  answered,  and  will  regard  him. 
Ephraim.     I  am  like  a  green  fir  tree  — 
God.     From  me  is  thy  fruit  found. 

In  manuscript  of  this  kind  all  forms  of  literature  —  story,  song, 
dialogue,  history  —  would  look  exactly  alike.  It  is  a  succession 
of  editors  who  have  drawn  from  such  formless  manuscripts  the 
distinctions  of  literary  structure  which  appear  in  a  modern  book. 

Now,  all  manuscripts  in  all  languages  earlier  than  the  Christian 
era  were  written  in  this  way.  But  a  difference  is  found  between 
the  literature  we  call  the  Bible  and  other  ancient  literature.  The 
manuscripts  of  Greek  literature  (for  example)  were  preserved  in 
the  hands  of  literary  men,  who  from  their  interest  in  literature 
were  able  to  make  out  the  form  of  what  they  read.  Accordingly, 
when  the  gradual  advance  in  the  art  of  writing  enabled  the  page 
to  reflect  the  structure,  these  editors  gave  to  their  Greek  literature 
its  proper  form :  they  presented  Homer  as  an  epic  poem  in  hexam- 
eter lines,  Sophocles  as  dramas  in  blank  verse  and  choral  poetry, 
Herodotus  or  Plato  in  prose.  But  the  Bible,  all  this  while,  was  in 
custody  of  men  who  had  no  interest  in  literary  matters.  They 
were  commentators,  and  their  use  for  the  Bible  was  to  make  long 
commentaries  on  each  single  clause.  When  the  advance  in  the 
art  of  writing  reached  these  commentators,  the  form  they  gave 
to  the  Bible  was  that  of  texts  for  comment;  these  texts  were  num- 
bered for  convenience  of  reference,  and  divided  into  chapters. 
In  this  mechanical  form  of  numbered  chapters  and  verses  the 
Bible  reached  our  translators,  and  by  them  was  transmitted  to 
the  versions  of  the  Bible  commonly  used  today.  Thus  ordinary 
Bibles  are  an  unconscious  misrepresentation  of  the  real  Bible; 
they  do  not  give  the  true  literary  form,  but  quite  another  form 
—  mechanically  numbered  chapters  and  verses,  alien  to  the  spirit 
of  Biblical  literature,  and  the  creation  of  medieval  commentators,  i 

The  Modern  Reader's  Bible  is  founded  upon  an  investigation 
of  the  forms  of  literature  found  in  Scripture,  which  differ  often 
from  those  of  other  languages.  Each  portion  of  Scripture  is 
printed  in  what  appears  to  be  its  proper  structure.  And  this  is 
of  high  importance  to  readers;  for  correct  form  and  structure  is 


-^  Introduction 

as  essential  as  correct  grammar  for  arriving  at  the  meaning  and 
spirit  of  any  literature.^ 

The  present  work  is  The  Modern  Reader's  Bible  for  Schools. 
The  term  "Schools"  covers  a  variety  of  readers,  from  classes  of 
young  people  to  students  at  a  university,  not  to  speak  of  readers 
outside  educational  institutions  who  may  be  Bible  students.  It 
is  for  the  particular  teacher,  or  director  of  study,  to  adapt  the 
kind  of  study  to  the  particular  class  of  readers;  but  all  alike 
need  a  Bible  in  correct  literary  form.  The  adaptation  of  The 
Modern  Reader's  Bible  for  such  educational  use  sums  up  under 
three  heads,  i.  Large  portions  of  the  full  Bible  are  made  up 
of  what,  in  a  modern  book,  would  take  the  form  of  appendices 
and  footnotes.  What  we  have  here  is  documents  containing  legal 
and  statistical  information.  This  is  of  value  for  scholars,  but 
*for  the  general  reader  it  is  an  interruption  to  the  continuity  of 
Scripture.  All  this  is  here  omitted.  2.  Even  important  parts 
of  Scripture  may  gain  by  the  right  kind  of  abridgment,  minor 
passages  being  omitted  to  make  the  main  drift  stand  out  clear. 
Sometimes  such  abridgment  takes  the  form  of  condensation. 
To  know  the  Bible  it  is  not  enough  to  be  familiar  with  particular 
passages;  the  student  ought  to  have  an  adequate  idea  of  each 
particular  book  of  the  Bible  as  an  independent  literary  work. 
For  such  a  purpose,  in  certain  cases,  a  whole  book  is  condensed 
by  the  editor  in  his  own  language,  in  order  to  make  its  substance 
and  purpose  clear;  this  condensation  is  supported  by  leading 
passages  of  the  book  in  the  actual  words  of  Scripture  itself.  3.  It 
is  important  that  in  no  case  should  there  be  any  modification  or 
alteration  of  the  grand  language  of  the  Bible:  the  language  of 
Scripture  can  be  altered  only  by  omissions.  Difference  of  type 
distinguishes  the  Bible  itself  from  such  things  as  introductions 
or  condensations.  And  what  appears  as  the  Bible  itself  is  pre- 
sented in  its  full  literary  form  and  structure. 

The  present  volume  contains  that  portion  of  the  Bible  called 
The  New  Testament.  The  Old  Testament,  with  the  Books  of 
Wisdom,  will  appear  hereafter. 

The  movement  of  which  Jesus  Christ  is  the  head  and  center 

^  A  fuller  discussion  of  this  subject  will  be  found  in  the  Appendix  to  the  Author's 
work,  The  Bible  at  a  Single  View  (Macmillan). 


The  Modern  Reader's  Bible  for  Schools  B«- 

has  revolutionized  the  world,  and  laid  the  foundation  of  modern 
religion  and  life.  To  return  to  what  the  world  was  before  the 
appearance  of  Jesus  Christ  is  as  impossible  as  to  put  back  the 
clock  of  time.  Thus  one  who  reads  the  New  Testament  is  watching 
the  birth  of  the  modern  world.  This  might,  no  doubt,  be  discussed 
by  the  historian :  but  the  New  Testament  is  literature,  and  here 
the  revolution  of  the  world  is  speaking  to  us  with  its  own  voice. 
Such  appeal  of  the  New  Testament  to  the  modern  mind  is  enhanced 
by  the  comparatively  brief  compass  in  which  this  literature  is 
comprised.  It  is  not  as  if  it  were  necessary  to  study  some  embodi- 
ment of  twenty  centuries  of  religious  history.  The  work  of  Jesus 
and  his  Apostles  covers  only  about  a  century :  with  this  the  world 
revolution  was  accomplished  in  part,  and  what  followed  through 
the  centuries  was  simply  the  application  of  it  to  various  nations 
or  periods  of  time.  The  literature  which  presents  this  work  of 
Jesus  and  his  immediate  followers  makes  only  a  moderately  sized 
volume ;  the  whole  of  it  has  been  printed  in  an  "extra"  of  a  daily 
paper.  In  this  single  volume,  which  could  be  read,  if  necessary, 
in  two  or  three  sittings,  the  student  watches  the  whole  of  modern 
religion  and  life  struggling  into  birth. 

The  content  of  the  New  Testament  falls  into  three  parts,  i .  We 
have  the  acts  and  words  of  jesus.  These  were  at  first  carefully 
preserved  in  oral  teaching,  imparted  by  leaders  of  the  Church  to 
their  followers.  At  a  later  period  this  oral  instruction  was  drawn 
into  the  form  of  elaborate  books,  of  the  highest  literary  beauty, 
known  as  the  Four  Gospels.  2.  Then  we  have  the  acts  and 
WORDS  OF  THE  APOSTLES.  "The  Acts  of  the  Apostles"  is  the  title 
of  an  historic  narrative  recording  the  progress  of  Christianity 
after  the  departure  of  Jesus  from  the  world.  The  "words"  of 
the  Apostles  take  the  form  of  Epistles  addressed  by  the  Apostles 
to  their  churches  or  converts;  in  these  epistles  are  gradually 
unfolded  the  great  thoughts  of  religion  and  the  growing  church. 
3.  There  remains  a  single  book,  entitled  the  revelation,  which, 
in  the  form  of  visions,  presents  the  final  goal  of  the  world  move- 
ment inaugurated  by  Jesus. 

"If  only  Jesus  Christ  had  written  a  book,  how  all  the  world 
would  eagerly  read  it!"  This  reflection  has  often  been  made; 
yet  it  is  founded  on  a  misunderstanding  of  the  difference  between 


-^  Introduction 

modem  and  ancient  literature.  Books  are  the  characteristic 
form  of  later  literature ;  in  the  earlier  ages  of  the  world  some  of 
its  greatest  Hterature  was  conveyed  in  oral  speech.  Such  oral 
literature  would  tend  to  be  lost,  unless  some  special  characteristic 
of  it  appealed  to  the  memory,  and  kept  it  alive  to  the  age  of  perma- 
nent books.  Now,  there  are  certain  highly  distinctive  Hterary 
forms  which  have  this  appeal  to  the  memory,  and  help  to  keep 
oral  speech  from  being  lost.  Such  are  the  proverb,  or  epigram, 
or  parable,  which  abound  in  the  books  of  Old  Testament  wisdom. 
A  large  part  of  the  recorded  work  of  Jesus  consists  in  the  use  of 
these  wisdom  sayings.  They  may  be  original  with  Jesus,  or  they 
may  be  sayings  of  earlier  wisdom  which  have  fresh  currency  given 
to  them  from  their  adoption  by  Jesus,  No  doubt  the  same  saying 
by  Jesus  would  be  used  on  many  different  occasions,  with  modi- 
fication to  suit  the  varying  circumstances.  But  the  distinctive 
individuality  of  such  a  literary  form  keeps  the  language  from 
being  modified,  and  makes  the  reader  feel  certain  that  he  has  the 
words  as  they  came  from  the  lips  of  the  Master.  In  this  edition 
a  special  (heavy-faced)  type  is  reserved  for  these  sayings  of  Jesus, 
which  can  thus  be  studied  by  themselves.  It  is  a  valuable  exercise 
to  read,  apart  from  the  rest  of  the  New  Testament,  what  this 
special  type  presents  as  the  Sayings  or  Wisdom  of  Jesus.  The 
reader  is  then  in  a  position  to  realize  how,  apart  from  other  high 
claims,  Jesus  is  to  be  approached  as  one  of  the  world's  great 
authors.^ 

The  kind  of  assistance  offered  to  the  reader  in  this  edition  is 
threefold,  i.  To  each  part  of  the  New  Testament  —  Gospels, 
Acts,  Epistles  and  Revelation — a  literary  introduction  is  prefixed, 
designed  to  give  an  impression  of  the  whole  before  the  separate 
books  are  taken  up.  2.  As  before  remarked,  the  text  is  presented 
in  full  literary  form.  It  belongs  to  such  literary  form  to  indicate 
the  logical  divisions  of  a  book,  that  is,  divisions  arising  out  of  the 
nature  of  the  particular  book,  as  distinguished  from  conventional 
divisions  such  as  chapters  and  verses.  3.  Notes  are  added.  It 
is  one  of  the  difficulties  of  annotation  that  notes,  though  they  may 
contain  useful  information,  yet  tend  to  distract  the  reader  from 
the  continuity  of  the  text.     With  this  danger  in  view  the  notes 

^  Compare  below,  pages  34-5. 
5 


The  Modern  Reader's  Bible  for  Schools  8€- 

here  offered  are  limited  to  anticipating  difficulties  that  would  be 
likely  to  occur  to  the  reader. 

The  main  purpose  in  all  this  is  to  facilitate  the  reading  of  the 
Bible.  Many  persons,  who  have  full  reverence  for  Holy  Scripture, 
have  declared  that  the  chapter-and-verse  arrangement  of  the 
ordinary  versions  makes  the  Bible  for  them  an  unreadable  book. 
There  is,  of  course,  a  proper  place  for  comment,  discussion,  analysis. 
But  one  who  has  been  able  simply  to  read  the  books  of  Scripture, 
with  the  same  ease  and  connected  interest  with  which  he  reads 
secular  literature,  has  already  attained  an  advanced  stage  in  the 
study  of  the  Bible. 

It  may  be  convenient  at  this  point  to  add  a  few  brief  remarks 
on  the  subject  of  the  New  Testament  world  —  the  general  atmos- 
phere amid  which  the  books  of  the  New  Testament  are  to  be  read. 

The  term  "New  Testament"  suggests  the  ''Old  Testament." 
The  word  testament  has  lost  for  us  the  sense  it  had  in  the  age  of  our 
translators  —  the  idea  of  covenant.  The  Old  Testament  was  the 
covenant  —  that  is,  mutual  relations  —  between  God  and  the 
Chosen  Nation  of  Israel,  chosen  for  the  high  function  of  bringing 
the  other  nations  of  the  world  to  the  knowledge  of  God.  This 
is  the  subhme  idea  of  the  Theocracy,  or  Kingdom  of  God  on  earth ; 
a  kingdom  first  of  the  nation  of  Israel,  into  which  subsequently 
the  rest  of  the  world  was  to  be  incorporated.  As  we  follow  the 
books  of  the  Old  Testament  we  see  this  idea  of  a  Theocracy  gradu- 
ally breaking  down  under  the  weight  of  the  secular.  There  arises 
however,  an  order  of  "prophets."  The  word  has  no  implication 
of  prediction,  but  the  prophets  are  "mouthpieces  for  God,"  keeping 
alive  for  the  declining  people  the  idea  of  the  Kingdom  of  God  on 
earth.  Before  the  Old  Testament  comes  to  an  end  these  prophets 
have  a  vision  of  a  New  Testament,  or  New  Covenant :  no  longer 
that  of  a  nation,  but  a  kingdom  of  God  in  the  hearts  of  individual 
men.  With  this  prophetic  idea  of  a  new  covenant  Jesus  directly 
connects  the  movement  which  he  is  to  inaugurate.  There  comes 
the  age  of  the  Captivity,  when  the  chosen  nation  is  conquered 
by  oriental  powers,  and  carried  captive  into  the  regions  of  the  east. 
Here  we  have  what  is  expressed  by  the  word  Dispersion  (in  Greek, 
Diaspora) :    the  scattering  of  the  Jewish  captives  through  a  large 

6 


-^  Introduction 

part  of  the  eastern  world,  which  has  a  great  place  in  the  literature 
of  the  New  Testament.  It  has  spread  throughout  the  world  a 
soil  ready  prepared  for  the  dissemination  of  Christian  ideals. 
There  had  been  a  Return  from  Captivity,  not  of  anything  resem- 
bling a  nation,  but  of  individuals  wishful  to  restore  the  worship  of 
God  at  Jerusalem.  Thus  the  final  stage  of  the  Old  Testament 
gives  us  the  Jewish  Church,  as  distinguished  from  the  Hebrew 
Nation.  These  Men  of  the  Return  were  ecclesiastical  in  their 
organization ;  in  place  of  kings  or  princes  we  have  the  High  Priests, 
who  continue  to  figure  in  New  Testament  times.  With  these  we 
find  associated  a  Council  of  Seventy,  or  Sanhedrim.  Jerusalem 
is  the  site  of  the  Temple  and  the  ecclesiastical  system  that  gathers 
round  it.  But  throughout  the  whole  Jewish  world,  including 
the  region  of  the  Dispersion,  there  are  established  local  centers 
of  worship  and  government  known  as  'Synagogues.'  It  is  in 
connection  with  these  synagogues  that  large  part  of  the  incidents 
of  the  New  Testament  take  place. 

Between  the  era  of  the  Old  and  the  era  of  the  New  Testament 
great  revolutions  had  happened  in  the  world  at  large.  One  of 
these  is  the  conquest  of  the  world  by  Alexander  the  Great,  which 
had  the  effect  of  forcing  Greek  civilization  and  culture  upon  other 
nations.  Palestine  made  protracted  and  heroic  resistance;  but 
at  last  Palestine  itself  was  permeated  with  Greek  culture.  This 
amalgamation  of  Greek  and  Hebrew  culture  is  an  event  of  the 
highest  importance:  modern  society  is  molded  by  the  fusion  of 
these  two,  the  main  civilizations  of  the  world  of  antiquity.  In 
the  literature  of  the  New  Testament  the  constant  recurrence  of 
the  words  Jew  and  Greek  reminds  us  that  the  fusion  of  the  two 
civilizations  is  still  a  recent  event.  The  important  position  of 
Paul  in  this  literature  arises  from  the  fact  that  his  complete  union 
of  Hebrew  and  Greek  culture  made  him  a  natural  leader  of  men. 
One  important  result  of  this  state  of  things  was  that  it  became 
necessary  to  translate  the  Hebrew  Scriptures  into  Greek.  This 
Greek  Bible  is  called  the  "Septuagint,"  as  the  work  of  some 
"seventy"  translators.  It  is  usually  from  this  Septuagint  that  the 
writers  of  the  New  Testament  make  their  quotations  of  the  Bible. 

But  before  the  New  Testament  opens  the  world  has  passed  from 
Greek  dommion,  and  become  the  Roman  Empire.     It  was  the 

7 


The  Modem  Reader's  Bible  for  Schools  B*- 

policy  of  Rome  to  pay  some  deference  to  the  religious  ideas  of  its 
subject  peoples.  Thus  in  the  present  case  we  find  that  one  in- 
fluential family  of  Palestine,  the  family  of  the  Herods,  is  granted' 
local  government  under  the  titles  of  "kings"  and  "tetrarchs." 
But  all  substantial  power  was  in  the  hands  of  Roman  officials, 
who  appear  as  ''governors,"  like  Pontius  Pilate  or  Festus. 

As  arising  out  of  all  this  history  we  note  in  the  New  Testament 
various  parties,  rehgious  and  poUtical,  who  figure  in  the  books  of 
the  New  Testament. 

The  most  important  of  these  parties  is  that  of  the  Pharisees. 
The  name  expresses  the  idea  of  separateness :  what  had  been  a 
leading  idea  of  Israel  from  the  earHest  times  —  its  separateness 
from  the  nations  of  the  world  —  is  here  magnified.  The  Mosaic 
Law,  the  chief  note  of  difference  of  the  Jew^  from  other  peoples, 
is'with  the  Pharisees  a  subject  of  adoration ;  they  guard  its  sacred- 
ness  by  an  oral  tradition  of  rites  and  ceremonies  and  habits  of  life, 
designed  as  a  ''hedge  about  the  law,"  which  would  prevent  even 
its  accidental  violation.  This  "Tradition  of  the  Elders,"  whatever 
it  may  originally  have  been,  has  in  the  days  of  the  New  Testa- 
ment become  an  oppressive  burden,  by  which  the  spirit  of  the  law 
is  lost  in  the  letter.     It  is  denounced  by  Jesus  and  his  Apostles. 

In  contrast  with  the  Pharisees  we  have  the  party  of  the  Sad- 
ducees.  The  etymology  of  the  word  is  uncertain ;  but  the  Saddu- 
cees  may  fairly  be  described  as  the  conserv^ative  party  of  Palestine. 
They  take  their  stand  upon  the  Mosaic  Law  pure  and  simple, 
rejecting  the  oral  traditions,  rejecting  also  ideas  of  angels  and  spirits 
which  had  found  their  way  into  the  mind  of  the  Jews  during  the 
era  of  the  captivity.  This  party  seems  to  include  the  most  in- 
fluential families  of  Palestine ;  we  find  the  High  Priest  and  leaders 
of  the  Council  among  them.  With  Pharisees  and  Sadducees  are 
often  associated  the  Scribes,  or  Doctors  of  the  Law.  These  were 
the  scholars  of  the  times,  whose  work  consisted  largely  in  adjudicat- 
ing upon  matters  of  life  and  doctrine  in  varying  opinions  of  in- 
dividual teachers.  We  also  hear  of  such  parties  as  Herodians 
and  Zealots.  The  latter  carried  to  extremes  the  antagonism  to 
Roman  rule.  The  party  of  the  Herodians  sought  to  guard  the 
individuahty  of  the  nation  from  being  merged  in  the  world  civiliza- 
tion, and  looked  to  the  family  of  the  Herods  for  their  leaders. 

8 


^  Introduction 

Originally,  the  Holy  Land  had  been  geographically  divided 
among  the  Twelve  Tribes.  Early  in  the  history  of  the  people 
a  schism  in  the  nation  had  arisen ;  some  ten  of  the  northern  tribes 
had  established  a  separate  kingdom  of  Israel,  while  the  rest,  as 
a  kingdom  of  Judah,  had  retained  the  old  organization  around 
Jerusalem  as  a  center.  Both  kingdoms  alike  had  been  carried 
captive  into  the  east.  When  the  New  Testament  opens,  Palestine 
appears  as  divided  into  three  parts.  On  the  south  is  Judea, 
centering  around  Jerusalem  with  its  temple ;  this  is  the  seat  of  the 
ecclesiastical  system.  On  the  north  we  have  Galilee,  around  the 
lake  of  that  name;  a  country  of  fishermen  and  quiet  industrial 
pursuits.  Ecclesiastical  system  has  little  influence  here;  on  the 
other  hand  there  is  a  religious  culture  emphasizing  the  prophetic 
writings  of  the  Old  Testament.  Ecclesiastical  Judea  scorns 
this  northern  region :  "Out  of  Galilee  arise th  no  prophet."  Yet 
it  must  be  remembered  that  in  this  region  Jesus  grew  from  youth 
to  manhood,  and  he  represents  the  culture  of  Galilee  in  contrast 
with  the  ecclesiasticism  of  Judea.  Between  these  two  is  the 
third  region  known  as  Samaria.  When  the  schism  of  the  tribes 
took  place,  the  eminently  beautiful  city  of  Samaria  was  founded 
by  the  northern  tribes  as  a  counterpoise  to  Jerusalem.  In  the 
times  of  the  captivity  this  Samaria  became  the  center  of  the  mixed 
populations  left  by  the  conquerors  in  Palestine  or  subsequently 
brought  to  the  region :  here  was  found  a  jumble  of  Judaism  and 
Heathenism.  Hence  we  read  in  the  New  Testament  that  "the 
Jews  have  no  dealings  with  the  Samaritans." 

The  general  impression  left  by  the  people  of  the  Holy  Land  is 
the  impression  of  an  intensely  religious  people ;  perhaps  the  most 
intensely  religious  people  in  all  history.  The  foundation  idea  of 
the  Theocracy  has  never  been  lost ;  it  has  taken  the  form  of  a  deep 
seated  national  expectation.  It  is  the  expectation  of  a  Messiah : 
this  is  the  Hebrew  counterpart  of  the  Greek  word  Christ.  The 
Messiah  is  looked  for  as  a  world  conqueror,  who  would  have  the 
nations  for  his  inheritance,  the  uttermost  parts  of  the  earth  for  his 
possession ;  he  would  rule  them  with  a  rod  of  iron,  and  break  the 
nations  in  pieces  like  a  potter's  vessel.  One  of  the  latest  books 
of  Old  Testament  prophecy  had  added  a  more  specific  turn  to  this 
general  expectation.    The  word  ''Malachi"   is  not   a  personal 

9 


The  Modern  Reader's  Bible  for  Schools  Q^ 

name ;  it  signifies  "My  Messenger."  The  most  prominent  thought 
of  the  Jewish  people  in  the  age  immediately  preceding  the  New 
Testament  is  that  a  God-sent  Messenger  would  appear  to  prepare 
the  way  for  the  Messiah  ;  perhaps  this  Messenger  would  be  Elijah, 
or  other  ancient  prophet,  raised  from  the  dead  for  this  purpose. 
When  John  the  Baptist  and  Jesus  make  their  appearance,  the 
first  thought  is  that  these  are  the  long  looked  for  Messengers. 
Similarly,  the  dominant  thought  of  Israel  through  the  ages,  the 
Theocracy,  is  quickened  to  intensity  when  the  New  Testament 
strikes  its  first  note  —  that  the  kingdom  of  heaven  is  at  hand. 

INTRODUCTION  TO  THE   GOSPELS 

The  New  Testament  does  not  contain  a  biography  of  Jesus 
Christ  in  the  sense  in  which  the  word  biography  is  generally  under- 
.  stood.  In  place  of  this  we  have  four  literary  works,  varied  in  tone 
and  character,  which  present  the  Acts  and  Words  of  Jesus.  These 
four  books  are  unique  in  the  world's  literature.  They  appeal  to 
the  simplest  reader ;  and  yet  they  have  revolutionized  the  world's 
history,  and  proved  the  foundation  of  modern  religion.  They  are 
known  collectively  as  The  Four  Gospels.  What  exactly  is  the 
significance  of  this  word  'gospel'? 

Jesus,  departing  from  this  world,  commissions  his  followers  to 
carry  on  the  work  he  has  commenced.  We  might  have  expected 
that  on  such  an  occasion  he  would  have  laid  down  an  elaborate 
constitution  for  the  Church  he  had  founded;  or  that  he  would 
have  framed  a  body  of  religious  doctrine ;  or  that,  like  Mahomet 
and  his  Koran,  there  would  have  been  an  authorized  version  of 
his  discourses.  Instead  of  this,  Jesus  simply  commissions  his 
followers  to  be  'witnesses'  for  him,  in  Jerusalem  and  to  all  the 
nations  of  the  earth.  The  'witness'  these  followers  are  to  bear 
is  called  by  a  Greek  word  which  spelled  in  English  letters 
is  'evangel,'  and  those  who  deal  with  it  are  'evangelists.'  Ety- 
mologically  the  word  means  'message  of  good.'  We  often  speak 
of  a  notable  individual  as  'having  a  message,'  in  contradistinction 
to  others  who  agitate  ideas  commonly  received.  The  English 
counterpart  to  this  'evangel'  or  message  is  the  word  'gospel.' 
Thus  the  Four  Gospels  are  the  message  of  Jesus  Christ  to  the 

10 


-jS  Introduction  to  the  Gospels 

world :  the  Message  according  to  Matthew,  the  Message  accord- 
ing to  Mark,  the  Message  according  to  Luke,  the  Message  according 
to  John.  Other  Kterary  works  may  discuss  religious  doctrine 
or  questions  of  religious  history,  or  they  may  use  oratorical  force 
to  bring  the  message  home  to  the  individual  conscience :  but  the 
Four  Gospels  are  the  message  itself. 

On  the  question  how  these  four  gospels  came  into  being  a  flood 
of  light  is  poured  by  the  Preface  to  one  of  them,  the  Gospel  of 
Luke.     Every  line  of  it  deserves  careful  study. 

Forasmuch  as  many  have  taken  in  hand  to  draw  up  a  narrative 
concerning  those  matters  which  have  been  fully  established  among 
us,  even  as  they  delivered  them  unto  us,  which  from  the  beginning 
were  eyewitnesses  and  ministers  of  the  word:  it  seemed  good  to  me 
also,  having  traced  the  course  of  all  things  accurately  from  the  first, 
to  write  unto  thee  in  order,  most  excellent  Theophilus ;  that  thou 
mightest  know  the  certainty  concerning  the  things  which  thou  wast 
taught  by  word  of  mouth. 

We  thus  see  that  between  the  departure  of  Jesus  from  the  earth 
and  the  appearance  in  literature  of  the  Four  Gospels  there  had 
intervened  a  period  of  oral  tradition  concerning  the  Acts  and 
Words  of  Jesus,  and  that  this  oral  tradition  had  been  made  the 
foundation  for  the  training  of  Christian  converts.  We  see  further 
that  in  this  oral  teaching  the  primitive  Church  had  been  careful 
to  go  to  what  historians  call  '  first  hand  evidence '  —  those  who 
"from  the  beginning  were  eyewitnesses  and  ministers  of  the  word." 
It  belongs  to  the  nature  of  things  that  oral  traditions  of  the  same 
matter  by  different  witnesses  would  present  variations.  Some 
witnesses  would  have  seen  one  side  of  the  ministry  of  Jesus,  others 
another  side.  Moreover,  reports  of  the  same  incident  by  different 
witnesses  would  reflect  the  different  minds  through  which  the 
recollection  had  passed.  Variations  of  this  kind  testify  to  the 
genuineness  of  the  tradition,  that  it  is  not  a  made  up  story  or 
''cunningly  devised  fable."  It  appears  that  in  this  case  the  varia- 
tions in  oral  tradition  had  proceeded  to  an  extent  which  was  causing 
some  anxiety  as  to  the  "certainty"  of  the  original  incidents  and 
discourses.     Accordingly,  several  persons  had  undertaken  to  sift 


The  Modern  Reader's  Bible  for  Schools  8«- 

the  varying  traditions,  for  the  purpose  of  "fully  establishing" 
what  should  be  made  the  foundation  for  Christian  instruction. 
Luke  is  one  of  those  who  has  undertaken  this  task :  he  has  set  him- 
self to  "trace  the  course  of  all  things  accurately  from  the  first," 
and  to  present  his  results  in  the  order  of  chronological  succession. 
The  "most  excellent  Theophilus"  to  whom  Luke  addressed  himself 
is  understood  by  many  historians  to  be  a  prominent  individual. 
But  Theophilus  means  God-lover:  the  address  may  be  to  "ex- 
cellent Christians"  in  general,  just  as  so  many  modem  prefaces 
addressed  themselves  to  the  "gentle  reader." 

When  in  the  light  of  what  this  Preface  discloses  we  examine 
the  Four  Gospels,  we  are  struck  with  the  fact  that  one  of  the  four 
seems  to  stand  apart  from  the  other  three.  This  is  the  Gospel 
of  Mark. 

The  Gospel  of  Mark 

This  gospel  impresses  the  reader  as  a  series  of  independent 
sections,  each  complete  in  itself,  in  contrast  with  the  other  three 
gospels,  which  are  elaborate  literary  works,  each  with  a  plan 
extending  from  beginning  to  end.  Among  historians  who  have 
carefully  investigated  the  origin  of  the  four  gospels  a  considerable 
body  of  thought  recognizes  the  Gospel  of  Mark  as  actually  used 
by  Matthew  and  Luke  in  the  compilation  of  their  work.  Some 
see  suggestions  of  Peter,  or  one  of  Peter's  immediate  followers, 
as  the  author  of  this  gospel  of  Mark.  However  these  things  may 
be,  we  are  safe  in  connecting  this  book  with  one  of  the  earlier  stages 
in  the  process  revealed  by  the  Preface  to  Luke :  we  seem  in  Mark's 
gospel  to  have  the  notes  of  some  evangelist  made  to  be  the  basis 
of  his  oral  instruction.  Many  explanations  in  Mark  of  terms 
which  would  be  perfectly  famihar  to  Jewish  readers  suggest  that 
we  have  here  instructions  prepared  for  Gentile  Christians.  And 
we  are  thus,  in  Mark's  gospel,  brought  one  stage  nearer  to  the 
original  "eyewitnesses  and  ministers  of  the  word":  a  succession 
of  graphic  touches,  as  from  an  eyewitness,  seems  to  bring  us  into 
the  immediate  presence  of  the  incidents  narrated.  We  shall 
thus  catch  the  spirit  of  this  book  best  if  we  read  it,  not  as  a  con- 
tinuous narrative,  but  as  so  many  vivid  pictures  of  the  ministry 


•^  Introduction  to  the  Gospels 

of  Jesus.  We  have  in  the  gospel  of  Mark  not  so  much  a  history 
as  historic  memoirs. 

After  an  introductory  section  which,  in  the  fewest  possible  words, 
disposes  of  all  that  precedes  the  opening  of  Jesus's  ministry,  we  have 
a  section  which  reads  as  a  sample  day  in  the  life  work  of  Jesus. 
In  another  section  we  catch  the  idea  of  the  public  sensation  caused 
by  the  wonders  of  healing,  and  by  the  way  in  which  Jesus  breaks 
with  the  religious  ideals  of  the  age.  The  note  of  crowding  multi- 
tudes runs  through  many  sections :  this  leads  to  the  formation  of 
an  inner  circle  of  disciples,  with  parables  for  the  multitude  and 
interpretations  for  the  inner  circle.  The  growing  crowds  catch 
the  attention  of  Herod ;  they  bring  a  deputation  from  the  religious 
leaders  of  Jerusalem ;  they  give  occasion  for  a  miracle  of  feeding. 
Some  of  the  sections  are  made  distinctive  by  local  color :  we  have 
incidents  from  the  different  sides  of  the  Lake  of  GaHlee;  Jesus 
goes  abroad,  and  we  have  the  incident  of  the  Syro-Phcenician 
woman.  Some  of  the  sections  are  notable  works  of  healing;  or, 
we  have  the  incident  of  Jesus  and  the  little  children,  of  Jesus  and 
the  rich  youth,  of  Jesus  and  the  poor  widow  who  casts  her  mite 
into  the  treasury.  One  section  impressively  draws  together  the 
woman  who  poured  precious  ointment  upon  the  feet  of  Jesus  and 
the  beginning  of  treason  in  the  mind  of  Judas  Iscariot.  Of  course, 
many  sections  are  constituted  by  what,  in  all  the  gospels,  are  the 
landmarks  in  the  life  of  Christ:  the  recognition  of  the  Messiah 
by  Peter,  and  the  announcement  of  his  suffering;  the  Royal 
Entry  into  Jerusalem  ;  the  challenge  of  Christ's  authority,  and  the 
test  questions  by  which  he  is  encountered;  the  arrest  in  Geth- 
semane  and  trial  of  Jesus  before  Pilate.  Even  in  regard  to  the 
final  stages  what  is  here  given  seems  to  be  incidents  in  the  cruci- 
fixion, and  a  single  incident  of  the  resurrection.  A  concluding 
section  —  supposed  by  some  historical  critics  to  be  a  substitute  for 
a  lost  portion  of  the  book  —  seems  to  be  a  summary  of  incidents 
in  which  Jesus  manifests  himself  to  his  followers  after  the  resurrec- 
tion. 

As  has  been  already  remarked,  the  narrative  in  this  gospel  is 
filled  with  touches  of  detail  which  bespeak  the  eyewitness  of  the 
incidents  related.  We  are  never  allowed  to  forget  the  crowding 
of  the  multitudes,  which  drives  Jesus  into  desert  places  to  seek 

13 


The  Modern  Reader's  Bible  for  Schools  B«- 

privacy,  while,  if  he  enters  a  house,  the  whole  city  is  gathered  at 
the  door.  Other  gospels  bring  out  the  exceeding  difficulty  with 
which  the  disciples  receive  the  revelation  of  the  Messiah's  suffer- 
ings: it  is  Mark  who  tells  us  how  on  the  very  mountain  of  the 
Transfiguration  the  disciples  ''wist  not  what  to  answer"  and  "be- 
came sore  afraid";  how  again  "they  understood  not  the  saying 
and  were  afraid  to  ask  him" ;  how,  in  the  going  up  to  Jerusalem, 
"Jesus  was  going  before  them,  and  they  were  amazed,  and  they 
that  followed  were  afraid."  Elsewhere,  among  the  test  questions 
addressed  to  Jesus,  we  have  the  scribe's  inquiry  as  to  the  greatest 
commandment  in  the  law:  Mark  has  preserved  the  separateness 
of  this  from  the  other  test  questions,  how  the  scribe  did  homage 
to  the  grandeur  of  Jesus's  reply,  and  Jesus  recognized  the  different 
spirit  of  this  questioner.  The  notable  works  of  healing  which 
make  independent  sections  for  Mark  do  not  in  their  essence  differ 
from  the  ministry  of  healing  which  fills  the  whole  life  of  Jesus; 
they  are  notable  by  reason  of  the  fulness  of  detail  remembered 
by  the  eyewitness.     In  the  healing  of  the  deaf  man  it  is  told  how  — 

Jesus  took  him  aside  from  the  multitude  privately,  and  put  his 
fingers  into  his  ears,  and  he  spat,  and  touched  his  tongue;  and  looking 
up  to  heaven,  he  sighed,  and  saith  unto  him,  Ephphatha,  that  is,  Be 
opened. 

Similarly  in  the  healing  of  blind  Bartimaeus  it  is  said  that  — 

Many  rebuked  him,  that  he  should  hold  his  peace :  but  he  cried  out 
the  more  a  great  deal,  Thou  son  of  David,  have  mercy  on  me.  And 
Jesus  stood  still,  and  said.  Call  ye  him.  And  they  call  the  blind  man, 
saying  unto  him.  Be  of  good  cheer:  rise,  he  calleth  thee.  And  he, 
casting  away  his  garment,  sprang  up,  and  came  to  Jesus. 

And  the  narrative  of  Mark  alone  preserves  one  detail  of  the 
arrest :  —  the  young  man,  roused  from  sleep,  with  a  linen  cloth 
cast  hastily  on  his  body,  hanging  curiously  about  the  procession, 
until  at  the  first  touch  of  an  officer  he  leaves  his  garment  and  flees 
away  naked.  The  detail  has  no  relevance  to  the  sacred  character 
of  the  events;   but  it  gives  a  wonderful  touch  of  vivid  weirdness 

14 


-^  Introduction  to  the  Gospels 

to  the  picture  of  that  moment  of  panic.     The  gospel  of  Mark  is 
a  treasure  house  of  picturesque  narrative. 

Gospels  of  Luke  and  Matthew 

In  contrast  with  the  incidental  narrative  of  Mark  the  other 
three  gospels  are  all  elaborate  literary  works  with  a  connected 
scheme  of  thought  running  through  each.  One  of  the  three,  we 
shall  see  later,  is  highly  individual  in  its  matter  and  treatment. 
But  in  the  gospels  of  Luke  and  Matthew  the  matter  is  the  same 
that  has  been  presented  by  Mark.  Indeed,  the  three,  Matthew, 
Mark  and  Luke,  are  often  called  the  "synoptic  gospels" ;  the  aim 
of  all  three  is  to  present  a  "comprehensive"  view  of  Jesus  and  his 
ministry,  special  aspects  of  which  are  the  theme  of  John.  In  the 
way,  however,  in  which  Luke  and  Matthew  treat  the  common 
material  there  is  a  marked  contrast,  which  enhances  the  interest 
of  both.  It  may  be  convenient,  first,  to  follow  with  some  fulness 
of  detail  the  gospel  of  Matthew;  when  this  has  been  understood 
the  simpler  treatment  of  Luke  can  be  more  briefly  indicated. 

In  Matthew  the  connection  of  thought  is  not  chronological,  but 
philosophical.  Incidents  and  discourses  are  drawn  from  various 
parts  of  the  life  of  Jesus,  and  are  massed  together  at  the  points 
where  they  will  be  most  effective.  This  philosophical  arrange- 
ment of  the  matter  is  the  easier  to  trace  because  of  a  peculiarity 
of  Hebrew  literature.  In  all  languages  there  is  a  tendency  for 
methodical  thinking  to  reflect  itself  in  methodical  schemes  of 
arrangement.  Thus,  it  used  to  be  said  of  Mr.  Gladstone  that 
he  could  never  make  a  set  speech  without  laying  down  that  there 
were  three  courses  to  choose  between.  Hebrew  writers  when  they 
are  methodical  tend,  not  to  a  threefold,  but  a  sevenfold  structure. 
This  is  often  found  in  the  Old  Testament,  and  it  becomes  a  marked 
feature  of  Matthew's  style.  The  collection  of  Christ's  teaching 
which  we  call  the  Sermon  on  the  Mount  is  arranged  by  Matthew 
in  seven  natural  divisions ;  the  seventh  of  these  is  a  series  of  seven 
separate  sayings,  and  the  first  division  is  a  beatitude  expanded  by 
a  sevenfold  illustration.  Other  evangelists  show  different  expedi- 
tions of  apostles  sent  out  by  Jesus,  each  with  brief  instructions: 
Matthew  gathers  all  these  instructions  together  into  a  single 

IS 


The  Modern  Reader's  Bible  for  Schools  8^ 

sevenfold  commission.  All  the  writers  make  prominent  the  in- 
stitution of  the  parable  as  a  form  of  teaching :  Matthew  illustrates 
this  with  exactly  seven  parables.  The  denunciations  of  Pharisaic 
hypocrisy  are  by  Matthew  gathered  together  at  one  point,  and 
the  discourse  is  so  modelled  as  to  recall  the  "Sevenfold  Woe" 
of  Isaiah.  In  the  discourse  on  the  end  of  all  things,  the  three 
synoptic  gospels  follow  so  closely  the  same  order  of  thought  that 
the  divisions  of  paragraphs  in  all  three  correspond :  but  while 
Mark  and  Luke  stop  with  the  fifth  of  these  paragraphs,  Matthew 
adds  matter  which  brings  the  paragraphs  up  to  the  number  seven. 

But  if  the  treatment  in  Matthew  is  philosophical,  what  is  the 
philosophy  underlying  it?  It  is  the  special  Hebrew  philosophy 
which  pervades  Old  Testament  scripture,  and  is  called  by  the 
distinctive  name  'Wisdom.'  In  comparison  with  the  other  three 
Matthew  is  to  be  recognized  as  the  Wisdom  Gospel. 

This  wisdom  philosophy  is  devout  meditation  upon  human 
life,  in  contrast  with  other  kinds  of  philosophy  which  bring  analysis 
to  bear  upon  life  and  the  external  world.  Two  distinguishing 
features  of  this  wisdom  philosophy  have  a  bearing  upon  the  present 
discussion. 

Wisdom  literature  abounds  in  brief  reflections  upon  life,  ex- 
pressed in  such  forms  as  the  proverb,  the  epigram,  the  parable, 
the  maxim.  No  feature  of  the  discourses  of  Jesus  is  more  marked 
than  his  constant  use  of  such  parables  and  epigrams.  As  Homer 
is  prince  of  epic  poets,  and  Shakespeare  of  dramatists,  so  Jesus 
is  the  world's  great  sayer  of  sayings.  In  Matthew  not  only  are 
such  sayings  recorded,  but  they  are  collected  and  arranged  in  what 
may  be  called  a  body  of  wisdom  literature. 

This  appears  in  what,  by  a  venerable  tradition,  is  called  the 
Sermon  on  the  Mount.  As  Matthew  gives  this,  it  is  not  to  be 
understood  as  a  single  sermon  delivered  on  a  single  occasion :  it 
is  the  substance  of  many  open  air  discourses  of  Jesus  throughout 
the  earlier  part  of  his  ministry.  When  read  in  its  proper  literary 
structure  it  is  found  to  be  based  on  that  form  of  wisdom  Hterature 
which  is  called  the  *  maxim.'  The  *  maxim '  is  a  sermonette,  with  a 
proverb  text  and  a  brief  exposition  of  the  text.  Matthew's  version 
of  the  Sermon  on  the  Mount  is  made  up  of  seven  such  maxims; 
or,  to  speak  precisely,  there  are  six  maxims,  followed  (as  is  common 

i6 


-»8  Introduction  to  the  Gospels 

in  wisdom  writings)  by  a  series  of  miscellaneous  sayings.  And 
here,  as  always,  the  full  force  of  what 'is  written  does  not  appear 
unless  it  is  read  in  the  light  of  the  Hterary  structure. 

The  first  of  the  seven  divisions  is  the  passage  commonly  known 
as  The  Beatitudes.  We  have,  not  eight  beatitudes,  but  a  single 
beatitude  with  a  sevenfold  expansion.  The  text  is  seen  in  the 
words  — 

Blessed  are  the  poor  in  spirit : 
For  theirs  is  the  kingdom  of  heaven. 

This  comes  with  all  the  shock  of  paradox :  as  if  the  center  of  gravity 
for  the  moral  world  had  been  shifted,  what  before  seemed  great 
becoming  small,  and  the  small  great.  But  on  further  reflection 
we  wonder  at  the  expression  "poor  in  spirit,"  as  a  strange  thing 
on  which  to  invoke  a  blessing.  Then  follows  the  sevenfold  ex- 
pansion elucidating  this  idea.  The  poor  in  spirit  are  the  mourners, 
and  not  the  gay ;  the  meek,  and  not  the  mighty ;  those  who  hunger, 
like  the  pubhcan,  after  a  righteousness  they  have  not  attained, 
rather  than  the  satisfied  Pharisee;  the  merciful,  and  not  the 
proud  oppressor ;  the  pure,  and  not  the  worldly ;  the  peacemaker, 
and  not  the  conqueror ;  not  the  persecutor,  but  his  victim. 

Two  maxims  follow,  which  have  for  their  texts,  ''Ye  are  the  salt 
of  the  earth,"  "Ye  are  the  light  of  the  world."  The  central  maxim 
of  the  seven  has  for  text  — 

Think  not  that  I  came  to  destroy  the  law  or  the  prophets : 
I  came  not  to  destroy,  but  to  fulfil. 

A  longer  exposition  of  this  text  starts  with  the  paradox  that  a 
righteousness  is  to  be  sought  which  shall  exceed  even  the  right- 
eousness of  the  scribes  and  Pharisees ;  and  the  final  word  of  this 
exposition  is  perfection.  The  fifth  maxim  puts  the  inward  refer- 
ence of  our  actions,  as  contrasted  with  doing  righteousness  before 
men ;  the  sixth  calls  for  an  inward  reference  of  our  very  thoughts, 
laying  up  our  treasures  in  heaven  and  not  on  earth.  Then  follows 
the  series  of  miscellaneous  sayings,  ending  with  a  parable  that 
draws  the  whole  discourse  into  a  unity :  —  the  parable  of  the  mere 
c  17 


The  Modern  Reader's  Bible  for  Schools  8«- 

hearer  who  builds  his  house  upon  the  sand,  and  the  doer  of  the  word 
who  builds  upon  the  rock  a  house  that  no  storm  can  sweep  away. 

A  second  characteristic  of  wisdom  philosophy  is  that  it  seeks 
to  frame  a  conception  of  human  life  as  a  whole.  This,  in  Matthew, 
appears  as  the  kingdom  of  heaven  upon  earth.  Of  course,  the 
expression  "kingdom  of  heaven,"  or  ''kingdom  of  God,"  runs 
through  the  whole  New  Testament ;  but  Matthew's  is  recognized 
preeminently  as  the  "Gospel  of  the  Kingdom."  This  concep- 
tion is  assisted  by  an  extremely  beautiful  figure  which  is  used  by 
this  evangelist.  John  the  Baptist  had  spoken  of  his  successor 
as  one  "whose  fan  is  in  his  hand,  and  he  will  throughly  cleanse 
his  threshing-floor;  and  he  will  gather  his  wheat  into  the  garner, 
but  the  chaff  he  will  burn  up  with  unquenchable  fire."  This 
image  of  the  winnowing  fan,  under  operation  of  which  the  wheat 
and  the  chaff  fall  apart,  would  come  home  to  every  Jewish  house- 
hold. It  symbolizes  a  profound  law  of  life,  of  which  the  Bible  is 
full :  how  it  is  impossible  for  any  man  who  has  once  heard  a  spiritual 
message  to  remain  the  same  as  he  was  before ;  either  he  is  drawn 
to  the  spiritual  truth,  like  the  grains  of  wheat  coming  together; 
or  resisting  he  is,  like  the  chaff,  more  and  more  hardened  and 
repelled.  This  image  of  winnowing  the  wheat  from  the  chaff  seems 
to  underlie  the  whole  story  of  the  developing  kingdom  of  heaven 
as  M^atthew  tells  it :  from  the  first  moment  there  appears  an  ever 
widening  rift  between  those  who  accept  and  those  who  reject. 

The  conception  of  the  kingdom  of  heaven  on  earth,  and  the 
divergence  between  those  who  embrace  and  those  who  reject  it, 
determines  the  logical  divisions  into  which  the  gospel  of  Matthew 
naturally  falls.  After  two  introductory  sections,  it  is  the  third 
section  which  starts  with  the  proclamation  of  the  kingdom  of 
heaven.  All  the  rest  of  this  third  section  is  filled  with  the 
Sermon  on  the  Mount,  which  from  this  point  of  view  appears, 
as  it  were,  the  Magna  Charta  of  the  new  kingdom.  Let  men  live 
according  to  the  spirit  of  the  Sermon  on  the  Mount,  and  the 
kingdom  of  heaven  is  realized  on  earth. 

The  fourth  section  of  the  narrative  gives  the  First  Impressions 
of  the  teaching  of  Jesus :  here  for  a  while  the  two  elements  of  the 
coming  conflict  are  seen  side  by  side.  There  is  the  Gathering  of 
Disciples:    the  very  scribes  themselves  at  this  point  show  a  dis- 

i8 


-96  Introduction  to  the  Gospels 

position  to  press  into  the  kingdom.  But  there  are  also  Hints 
of  Antagonism.  At  this  time  they  are  no  more  than  hints :  silent 
doubts  as  to  the  claim  of  Jesus  to  forgive  sins;  respectful  ques- 
tionings as  to  unpatriotic  companying  with  publicans,  or  immoral 
companying  with  open  sinners,  as  to  feasting  while  others  fast. 
The  section  has  an  appropriate  cHmax  in  an  incident  of  healing, 
which  leads  the  multitude  to  cry  out  in  wonder,  and  the  Pharisees 
to  mutter  in  their  hearts  the  blasphemy  they  will  later  speak  out 
openly. 

But  from  this  point  the  winnowing  power  of  Christ's  ministry, 
and  the  divergent  effects  of  its  contact  with  human  society,  have 
so  increased  that  the  successive  sections  of  Matthew's  narrative 
similarly  diverge,  and  alternately  treat  of  the  disciples,  with  their 
deepening  hold  upon  the  kingdom,  and  the  outside  world,  with 
its  intensifying  opposition.  We  may  arrange  the  remaining 
sections  of  the  gospel  in  parallel  columns,  as  they  relate  to  the 
*  wheat'  and  the  'chaff':  in  modern  phrase,  the  Church  and  the 
World. 

The  Church  The  World 

5.   Organization     of     Apostles  6,   Growing  Isolation  of  Jesus 

and  the  Sevenfold  Commission.  and  his  Ministry. 

7.   The    Public    Parable    and  8.   The  Greater  Miracles  and 

the  Private  Interpretation.  the  Growing  Antagonism. 

9.   Recognition    of    the    King-  10.   Entry  into  Jerusalem   and 

dom  by  the  Disciples  and  Qucs-      Breach  with  the  Ruling  Classes, 
tions  arising  thereupon. 

II.   Discourse  to  the  Disciples;  12.   Passion  and  Resurrection  of 

Revelation  of  the  End.  Jesus. 

The  fifth  section  draws  into  one  view  the  Organization  of  Apos- 
tles to  spread  the  news  of  the  kingdom,  and  unifies  the  instructions 
given  them  into  a  single  Sevenfold  Commission.  From  the 
Apostles  the  narrative  turns,  in  the  sixth  section,  to  the  outside 
world,  and  brings  out  the  Isolation  of  Jesus  and  his  Ministry. 
He  gradually  draws  apart  from  the  imperfect  ministry  of  his 

19 


The  Modern  Reader's  Bible  for  Schools  B<- 

forerunner;  from  the  Pharisaic  doctrine  of  the  Sabbath,  the 
great  outward  mark  of  the  Jewish  nation ;  opposition  of  the  Phari- 
sees is  pronounced  a  blasphemy  against  the  Spirit  of  Holiness; 
from  the  wisdom  and  might  of  cities  Jesus  turns  to  the  simplicity 
of  babes,  to  those  who  labor  and  are  heavy  laden ;  a  final  touch 
is  found  in  the  separation  of  Jesus  from  his  very  mother  and 
brethren. 

With  the  seventh  section  we  have  returned  to  the  band  of 
disciples.  We  hear  of  the  Public  Parable  and  the  Private  In- 
terpretation. It  is  as  if  the  Parable  had  itself  become  a  winnow- 
ing fan,  separating  between  the  multitude  who  are  content  with 
the  beautiful  words,  and  the  disciples  who  press  to  be  initiated 
into  the  'mystery'  of  the  kingdom  of  heaven.  Then  the  eighth 
section  resumes  the  external  ministry.  Here  are  related  the 
Greater  Miracles  —  the  wide-reaching  effects  of  such  incidents 
as  feeding  a  multitude  with  a  few  loaves  and  fishes.  Here 
equally  appears  the  Growing  Antagonism.  Jesus's  own  country 
casts  him  off.  Jerusalem  sends  a  deputation  to  watch  Jesus; 
and  Jesus  staggers  the  faith  of  those  closest  to  him  by  overthrowing 
at  one  stroke  the  "Tradition  of  the  Elders,"  which  had  cast  a  veil 
of  ceremonial  frivolities  over  the  Mosaic  Law.  Jesus  thus  has 
broken  with  the  orthodoxy  of  the  age. 

A  climax  to  all  this  comes  with  the  ninth  section  of  Matthew's 
narrative.  Here,  amid  the  band  of  disciples,  Peter  recognizes 
Jesus  as  the  Christ :  the  King  of  the  kingdom  of  God  upon  earth. 
In  accepting  the  homage  Jesus  —  playing  upon  the  name  of 
*  Peter,'  which  signifies  'rock'  —  declares  that  on  the  rock  of  this 
confession  his  Church  stands  founded.  But  he  proceeds  to  unfold 
the  novel  thought  of  a  suffering  Messiah.  When,  in  modern 
phrase,  the  doctrine  of  the  Cross  has  thus  been  added  to  the 
doctrine  of  the  Christ,  we  have  the  incident  of  the  Transfiguration : 
Jesus  is  seen  in  glory,  with  the  Law  and  the  Prophets,  represented 
by  Moses  and  Elijah,  doing  homage  to  a  higher  dispensation. 
The  rest  of  this  long  section  is  filled  with  Questionings  by  the 
disciples  concerning  the  kingdom.  The  call  of  a  tax-gatherer 
raises  the  question  of  the  relation  of  the  kingdom  of  heaven  to  the 
kingdoms  of  the  earth.  The  sight  of  a  little  child  in  the  midst 
of  the  disciples  —  his  child  world  amid  the  busy  worlds  of  grown 

20 


-^  Introduction  to  the  Gospels 

men  —  seems  to  symbolize  the  kingdom  of  heaven  surrounded 
by  the  kingdoms  of  the  world.  The  intrusion  for  a  moment  of 
the  spirit  of  Mammon  draws  the  strange  Parable  of  the  Hired 
Laborers :  how  economic  ideas  have  no  place  in  the  spiritual  world, 
where  one  entering  at  the  eleventh  hour  may  fare  even  as  those 
who  have  borne  the  burden  and  heat  of  the  day.  A  question  arises 
as  to  the  treatment  of  sin :  how  often  is  the  offending  brother 
to  be  forgiven?  Jesus's  answer  echoes  the  Old  Testament  Song 
of  Lamech,  which,  glorying  in  the  newly  invented  weapons  of 
destruction,  had  cried  — 

//  Cain  shall  be  avenged  sevenfold, 
Truly  Lamech  seventy  and  sevenfold. 

So  the  offending  brother  is  to  be  forgiven  seventy  times  and  seven : 
the  law  of  forgiveness  must  be  commensurate  with  the  old  law 
of  revenge.  When,  finally,  two  of  the  disciples  apply  for  promotion 
in  the  kingdom  of  heaven,  they  receive  the  reply  that  in  this  king- 
dom it  is  service  that  makes  lordship. 

We  now  turn,  in  the  tenth  section  of  Matthew's  narrative,  to 
the  world  outside.  The  king  of  the  kingdom  of  heaven  on  earth 
makes  a  royal  entry  into  Jerusalem  as  the  seat  of  the  old  dis- 
pensation. We  have  daily  clashes  in  the  temple  between  the  Old 
and  the  New.  Two  details  are  of  special  significance.  Jesus 
sees  a  Fig  Tree  with  a  brave  show  of  leaves  but  no  fruit.  He  makes 
it  a  symbol:  Let  there  be  no  fruit  from  thee  henceforward  for 
ever.  It  must  be  remembered  that  in  the  earlier  ministry  of 
Jesus  there  had  been  a  Parable  of  a  Barren  Fig  Tree :  but  then  the 
word  of  Jesus  had  been  to  spare  it  and  give  it  time  to  bear  fruit. 
He  now  recognizes  the  barren  formalism  of  the  old  religion  as  a 
tree  that  will  never  yield  fruit.  It  is  at  this  point  that  Matthew 
gathers  together  the  denunciations  of  "Scribes  and  Pharisees, 
hypocrites!"  into  a  sevenfold  woe.  The  words  that  conclude 
this  have  a  ring  of  finality. 

O  Jerusalem,  Jerusalem,  which  killeth  the  prophets,  and  stonefh 
them  that  are  sent  unto  her!  how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not!  Behold  your  house  is  left  unto  you  desolate. 


The  Modern  Reader's  Bible  for  Schools  8«- 

In  these  words,  the  king  of  the  kingdom  of  heaven  upon  earth 
dissolves  the  old  dispensation. 

In  the  eleventh  section  of  Matthew,  Jesus,  alone  with  his  band 
of  disciples,  makes  his  revelation  as  to  the  end  of  things.  Its 
climax  is  the  Parable  of  the  Shepherd  dividing  his  sheep  from  the 
goats.  The  winnowing  fan  is  conceived  as  having  done  its  per- 
fect work :  a  sundering  as  of  sheep  from  goats,  from  which  there 
can  be  no  reunion. 

The  final  section  of  this,  as  of  all  gospels,  is  concerned  with  the 
external  world,  in  which  are  seen  the  incidents  of  the  Crucifixion 
and  Resurrection.  Yet  even  here  we  note  one  detail  of  character- 
istic significance.  The  risen  Jesus  has  led  his  followers  to  what 
elsewhere  is  the  mountain  of  the  ascension,  and  given  to  them 
his  parting  commission.  Then  Matthew  strangely  omits  even  to 
mention  the  ascension  of  Christ  to  heaven.  It  would  appear  as 
if,  to  its  last  word,  this  is  the  Gospel  of  the  Kingdom  of  God  on 
earth. 

When  we  turn  from  all  this  to  the  gospel  of  Luke,  we  find  a 
narration  equally  full  and  rich  in  detail,  but  reflecting  a  different 
arrangement  of  the  matter  —  the  simple  arrangement  of  chrono- 
logical succession.  The  different  plan  of  the  two  gospels  will  be 
best  seen  when  the  logical  sections  into  which  each  falls  are  pre- 
sented side  by  side  in  parallel  columns. 

Luke  Matthew 

I  I 

Birth  of  Jesus  and  of  John  the         Birth  of  Jesus. 
Baptist. 

II  II 

Baptism  of  John  and  Appear-  Baptism  of  John  and  Appear- 
ance of  Jesus  in  Public.  ance  of  Jesus  in  Public. 

III  III 

Ministry  in  Galilee  up  to  the  Opening   of   the   Ministry   and 

Recognition  by  the   Disciples   of      the  Sevenfold  Discourse, 
the  Christ.  , 

22 


^  Introduction  to  the  Gospels 


Luke 


Matthew 

IV 

First  Impressions :  Gathering 
of  Disciples  and  Hints  of  Antago- 
nism. 


IV 

The  way  to  Jerusalem  and 
Growing  Anticipation  of  the 
Kingdom. 

V 

Jesus  in  Jerusalem. 


VI 

The  Passion  and  Resurrection 
of  Jesus, 


Organization  of  Apostles  and 
the  Sevenfold  Commission. 

VI 

Growing  Isolation  of  Jesus  and 
his  Ministry. 

VII 

The  Public  Parable  and  the 
Private  Interpretation. 

VIII 

The  Greater  Miracles  and  the 
Growing  Antagonism. 

IX 

Recognition  by  the  Disciples 
of  the  Kingdom  and  Questions 
arising  thereupon. 


X 

The  Entry  into  Jerusalem  and 
Final  Breach  with  the  Ruling 
Classes. 

XI 

Discourse  to  the  Disciples: 
The  Sevenfold  Revelation  of  the 
End. 

XII 

The  Passion  and  Resurrection 
of  Jesus. 


23 


The  Modern  Reader's  Bible  for  Schools  »- 

The  opening  section  of  Luke  relates,  with  great  minuteness, 
what  his  careful  research  has  gathered  in  reference  to  the  Birth 
of  Jesus  and  of  his  predecessor  John  the  Baptist.  The  opening 
section  of  Matthew  relates  only  the  Birth  of  Jesus,  and  that  briefly. 
Yet  it  is  noteworthy  that  this  Wisdom  Gospel  is  the  only  one  of 
the  four  which  deals  with  the  Visit  of  the  Wise  Men  from  the  East. 
Here  also  appears  a  characteristic  of  Matthew  which  extends 
through  the  whole  book ;  how  incidents  related  suggest  remarkable 
coincidences  with  the  very  language  of  Old  Testament  scripture. 
A  prophetic  poem,  presenting  God  in  dialogue  with  rebellious 
Ephraim,  had  contained  the  words:  ''When  Israel  was  a  child, 
then  I  loved  him,  and  called  my  son  out  of  Egypt."  The  wording 
of  this  passage  is  recalled  to  the  mind  of  Matthew  by  the  flight 
of  the  holy  family  into  Egypt  and  their  return.  Similarly,  the 
massacre  of  the  innocents  suggests  to  Matthew  a  poetic  picture 
by  Jeremiah  of  destruction:  "Rachel  weeping  for  her  children; 
she  refuseth  to  be  comforted  for  her  children,  because  they  are 
not." 

The  second  section  in  each  of  the  two  gospels  is  occupied  with 
the  Baptism  of  John,  in  connection  with  which  we  have  the  first 
appearance  of  Jesus  in  public.  The  baptism  of  Jesus  is  followed 
by  his  Temptation  in  the  Wilderness. 

The  two  narratives  thus  closely  correspond  in  their  opening 
sections.  They  correspond  again  at  the  close.  But  in  what 
comes  between  the  two  diverge  widely.  To  Luke,  with  his  plan 
of  chronological  arrangement,  the  life  of  Jesus  apart  from  the 
closing  stages  seems  to  fall  into  two  great  epochs.  One  is  the 
Ministry  in  GaUlee,  culminating  in  the  recognition  by  the  dis- 
ciples of  the  Christ.  The  second  is  the  "Way  to  Jerusalem": 
the  advance  of  the  Christ  with  his  followers  to  the  holy  city.  A 
glance  at  the  parallel  columns  shows  how  different  is  the  treat- 
ment in  the  two  books.  Both  make  a  turning  point  of  the  narrative 
in  the  recognition  of  the  Christ.  The  third  section  of  Luke  leads 
up  to  this  point  in  a  narrative  of  some  fifteen  pages ;  Matthew 
takes  thirty-three  pages  to  reach  the  same  point,  with  his  philo- 
sophical treatment  of  the  developing  kingdom  in  its  stages  of 
acceptance  and  rejection.  Then  we  have  from  Luke,  in  his  story 
of  the  advance  to  Jerusalem,  some  twenty  pages  of  narration  which 

24 


^  Introduction  to  the  Gospels 

has  no  counterpart  in  Matthew,  except  that  some  of  the  ques- 
tionings by  the  disciples  about  the  Kingdom  of  Heaven  are  con- 
nected by  Matthew  with  a  going  up  to  Jerusalem.  This  fourth 
section  of  Luke  is  founded  on  material  almost  peculiar  to  his  gospel. 
It  is  a  sustained  picture  of  the  Christ  in  his  advance  to  the  city 
of  his  enemies,  surrounded  by  multitudes  who  at  intervals  break 
out  into  excitement  at  the  expected  revelation  of  the  kingdom. 
Wayside  incidents  occur.  And  the  mixed  character  of  the  crowd 
around  Jesus  draws  from  him  many  of  his  most  notable  parables, 
including  the  Parable  of  the  Prodigal  Son.  With  the  entry  into 
Jerusalem  the  two  narratives  come  together  again,  though  that  of 
Matthew,  as  might  be  expected,  is  the  fuller  at  this  point.  In 
the  final  section  of  the  Passion  and  Resurrection  the  two  narratives 
closely  correspond. 

Every  reader  of  the  New  Testament  will  appreciate  the  value 
of  its  containing  two  gospels  so  equal  in  their  fulness  and  rich 
detail,  so  different  in  their  spirit  and  mode  of  treatment. 

The  Gospel  of  John 

When  we  reach  the  fourth  gospel  we  find  ourselves  in  a  differ- 
ent literary  atmosphere.  There  is  this  much  in  common  with 
Matthew,  that  both  may  be  called  philosophical  gospels.  But  the 
philosophy  of  the  two  is  different.  Instead  of  the  Hebrew  philos- 
ophy of  wisdom  we  now  have  Greek  philosophy.  Not  that  there 
is  any  resemblance  in  the  writing  of  John  to  the  philosophy  of 
Plato  or  Aristotle.  But  in  the  interval  between  the  Old  and  the 
New  Testaments  Palestine  had  become  strongly  leavened  with 
Greek  culture:  it  is  such  Hellenized  Wisdom  that  makes  the 
philosophy  underlying  the  fourth  gospel.  Two  features  of  the 
book,  constituting  its  philosophical  character,  need  careful  study 
before  the  literary  effect  can  be  fully  appreciated. 

One  leading  note  of  Greek  philosophy  had  been  its  attraction 
to  the  form  of  disputation.  This  is  expressed  by  the  word 
'dialectic'  As  used  technically  by  the  Greeks  themselves  this 
word  is  full  of  subtle  significance.  But  for  the  present  purpose 
it  is  enough  to  say  that  'dialectic'  is  to  dialogue  what  logic  is  to 
monologue.     Our  modern  idea  of  philosophy  is  a  logical  argument 

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by  a  single  writer  ending  in  formal  conclusions.  And  of  course 
much  Greek  philosophy  is  of  this  nature  ;  for  example,  the  writings 
of  Aristotle.  But  in  earlier  stages  the  genius  of  Plato  and  the 
strong  personality  of  Socrates  had  stamped  upon  Greek  philosophy 
the  form  of  dialogue.  Many  works  of  Plato  are  elaborate  discus- 
sions between  a  group  of  disputants,  the  characters  and  movement 
of  thought  being  made  as  dramatic  as  in  a  play  of  Shakespeare. 
And  even  where  the  discussion  is  simpler  than  this  it  has  the  air 
of  a  speaker  arguing  with  himself.  Now,  a  leading  feature  of  this 
fourth  gospel  is  what  may  be  called  its  dialectic  character.  One 
section  of  the  book  has  preserved  an  aspect  of  the  ministry  of 
Jesus  entirely  absent  from  the  other  gospels:  it  presents  Jesus 
in  formal  disputation  with  the  Jews  of  Jerusalem.  Indeed,  ''the 
Jews"  throughout  this  book  are  the  controversial  opponents  of 
Jesus.  And,  besides  this  special  section,  the  opening  of  Jesus's 
ministry  is  seen  to  involve  much  of  conversation,  as  with  Nicodemus 
and  others.  In  the  picture  of  Jesus  in  intimate  communion  with 
his  disciples,  interrupting  questions  of  the  disciples  keep  up  the 
effect  of  dialogue.  But  there  is  more  even  than  this.  Even 
where  St.  John  is  narrating  some  incident,  the  same  tendency  is 
seen  in  the  rapid  interchange  between  one  and  another  element 
of  the  incident  such  as  throws  a  color  of  disputation  over  the 
whole.  This  is  such  a  unique  characteristic  of  this  particular 
writer  that  it  seems  worth  while  to  illustrate  it  at  full  length ;  for 
example,  in  the  presentation  of  Jesus  before  Pilate. 

They  lead  Jesus  therefore  from  Caiaphas  into  the  palace :  and  it 
was  early;  and  they  themselves  entered  not  into  the  palace ^  that  they 
might  not  be  defiled,  but  might  eat  the  Passover. 

Pilate  therefore  went  out  unto  them,  and  saith,  'What  accusation 
bring  ye  against  this  man  ? ' 

They  answered  and  said  unto  him,  'If  this  man  were  not  an  evil- 
doer, we  shoidd  not  have  delivered  him  up  unto  thee.' 

Pilate  therefore  said  unto  them,  '  Take  him  yourselves,  and  judge 
him  according  to  your  law.' 

The  Jews  said  unto  him,  'It  is  not  lawful  for  us  to  put  any  man  to 
death ; '  that  the  word  of  Jesus  might  be  fulfilled,  which  he  spake, 
signifying  by  what  manner  of  death  he  should  die, 

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-98  Introduction  to  the  Gospels 

Pilate  therefore  entered  again  into  the  palace,  and  called  Jesus,  and 
said  unto  him,  'Art  thou  the  King  of  the  Jews  f ' 

Jesus  answered,  "Say est  thou  this  of  thyself,  or  did  others  tell  it 
thee  concerning  me  f  " 

Pilate  answered,  'Am  J  a  Jew?  Thine  own  nation  and  the  chief 
priests  delivered  thee  unto  me :  what  hast  thou  done  f  ' 

Jesus  answered,  "My  kingdom  is  not  of  this  world:  if  my  king- 
dom were  of  this  world,  then  would  my  servants  fight,  that  I  shotdd 
not  he  delivered  to  the  Jews :  but  now  is  my  kingdom  not  from  hence.  ^^ 

Pilate  therefore  said  unto  him,  'Art  thou  a  king  thenf 

Jesus  answered,  "  Thou  say  est  that  I  am  a  king.  To  this  end  have 
I  been  born,  and  to  this  end  am  I  come  into  the  world,  that  I  should 
bear  witness  unto  the  truth.  Every  one  that  is  of  the  truth  heareth 
my  voice.^' 

Pilate  saith  unto  him,  '  What  is  truth  ? ' 

And  when  he  had  said  this,  he  went  out  again  unto  the  Jews,  and 
saith  unto  them,  '  I  find  no  crime  in  him.  But  ye  have  a  custom,  that 
I  should  release  unto  you  one  at  the  Passover :  will  ye  therefore  that  I 
release  unto  you  the  King  of  the  Jews  ? ' 

They  cried  out  therefore  again,  saying,  'Not  this  man,  but  Bar- 
abbas.^     Now  Bar  abbas  was  a  robber. 

Then  Pilate  therefore  took  Jesus  and  scourged  him.  And  the 
soldiers  plaited  a  crown  of  thorns,  and  put  it  on  his  head,  and  arrayed 
him  in  a  purple  garment;  and  they  came  unto  him,  and  said,  Hail, 
King  of  the  Jews!  and  they  struck  him  with  their  hands. 

And  Pilate  went  out  again,  and  saith  unto  them,  'Behold,  I  bring 
him  out  to  you,  that  ye  may  know  that  I  find  no  crime  in  him.'  Jesus 
therefore  came  out,  wearing  the  crown  of  thorns  and  the  purple  garment. 
And  Pilate  saith  unto  them,  'Behold,  the  man!' 

When  therefore  the  chief  priests  and  the  officers  saw  him,  they  cried 
out,  saying,  'Crucify  him,  crucify  him.' 

Pilate  saith  unto  them,  'Take  him  yourselves,  and  crucify  him: 
for  I  find  no  crime  in  him.' 

The  Jews  answered  him,  '  We  have  a  law,  and  by  that  law  he  ought 
to  die,  because  he  made  himself  the  Son  of  God.' 

When  Pilate  therefore  heard  this  saying,  he  was  the  more  afraid; 
and  he  entered  into  the  palace  again,  and  saith  unto  Jesus,  'Whence 
art  thou  f ' 

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The  Modern  Reader's  Bible  for  Schools  Be- 

But  Jesus  gave  him  no  answer. 

Pilate  therefore  saith  unto  him,  'Speakest  thou  not  unto  me? 
knowest  thou  not  that  I  have  power  to  release  thee,  and  have  power 
to  crucify  thee  f ' 

Jesus  answered  him,  "Thou  wouldest  have  no  power  against  me, 
except  it  were  given  thee  from  above:  therefore  he  that  delivered  me  unto 
thee  hath  greater  sin." 

Upon  this  Pilate  sought  to  release  him:  but  the  Jews  cried  out 
saying,  If  thou  release  this  man,  thou  are  not  Caesar^ s  friend :  every 
one  that  maketh  himself  a  king  speaketh  against  Caesar.  When 
Pilate  therefore  heard  these  words,  he  brought  Jesus  out,  and  sat 
down  on  the  judgement-seat  at  a  place  called  '  The  Pavement,'  but 
in  Hebrew  'Gabbatha.'  Now  it  was  the  Preparation  of  the  Pass- 
over: it  was  about  the  sixth  hour.  And  he  saith  unto  the  Jews, 
'  Behold,  your  King! ' 

They  therefore  cried  out,  ^  Away  with  him,  away  with  him,  crucify 
him  J 

Pilate  saith  unto  them,  ''Shall  I  crucify  your  King  V 

The  chief  priests  answered,  '  We  have  no  king  but  Caesar,' 

Then  therefore  he  delivered  him  unto  them  to  be  crucified. 

But  in  a  second  and  more  important  way  the  fourth  gospel 
is  philosophical.  It  has  the  philosophical  form  of  a  thesis  and  the 
argument  by  which  this  thesis  is  supported.  The  Prologue  to 
John's  gospel  lays  down  a  distinct  theological  truth.  The  gospel 
itself  is  the  evidence  on  which  this  truth  rests. 

The  structure  of  the  Prologue  is  founded  on  the  maxim  of  wis- 
dom literature.  It  will  be  remembered  that  the  maxim  consists 
of  a  formal  text  with  a  brief  exposition ;  and  sometimes  the  words 
of  the  exposition  are  allowed  to  mingle  with  the  clauses  of  the 
text.  In  the  Prologue  to  John  we  find  three  such  maxims ;  when 
the  texts  of  these  maxims  are  disentangled  from  the  words  of 
exposition  they  stand  out  as  three  stages  in  a  progression  of  thought. 


In  the  beginning  was  the  Word: 
And  the  Word  was  with  God: 
And  the  Word  was  God. 

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^  Introduction  to  the  Gospels 


And  the  Word  became  fleshy 
And  dwelt  among  us, 
Full  of  grace  aitd  truth. 

3 
No  man  hath  seen  God  at  any  time: 
The  only  begotten  Son  which  is  in  the  bosom  of  the  Father, 
He  hath  declared  him, 

A  perpetual  problem  for  philosophy  is  the  relation  between  the 
spirit  world  and  the  external  world  of  matter.  Now,  language 
is  clearly  one  link  between  the  sphere  of  spirit  and  the  external 
world.  Hence  ''the  Word"  had  become  a  foundation  idea  of 
certain  Greek  philosophy.  No  doubt  this  Word  (or  Logos)  had 
to  the  Greeks  much  subtle  significance.  But  in  its  essence  we 
see  in  ''the  Word"  something  akin  to  our  modern  term  "Revela- 
tion." From  this  point  of  view  the  progression  of  thought  in  the 
Prologue  to  John  becomes  clear.  The  first  maxim  conceives 
a  Revelation  of  God  that  is  not  less  Divine  than  what  is  revealed. 
The  second  maxim  asserts  that  such  Revelation  has  taken  the 
form  of  flesh  and  blood  in  the  person  of  Jesus  Christ.  In  the 
third  maxim  the  thoughts  of  the  other  two  unite  in  a  new  con- 
ception—  "Son."  The  whole  thought  of  the  Prologue  is  now 
apparent :  Jesus,  Son  of  God,  supreme  Revealer  of  the  Father. 

When  we  turn  from  the  Prologue  to  the  gospel  which  is  to  sup- 
port it,  we  find  again  special  words  which  demand  careful  con- 
sideration. Other  gospels  are  made  up  of  the  Acts  and  Words 
of  Jesus.  Here,  instead  of  Acts  and  Words,  we  hear  of  Signs  and 
Witness.  The  two  words  constitute  the  elements  of  John's 
presentation  of  Christ. 

The  word  '  sign '  is  of  great  importance  in  the  history  of  prophecy. 
In  its  widest  significance  it  is  applied  to  the  emblematic  action 
which  the  Hebrew  prophets  often  made  a  text  or  starting  point 
for  their  discourses.  Ezekiel,  for  example,  holds  up  two  fragments 
of  a  broken  stick,  and  joins  them  together,  as  text  for  his  discourse 
on  the  reunion  of  Judah  and  Ephraim.  Or,  Jeremiah  appears 
in  public  wearing  the  wooden  collar  of  a  slave :   this  is  an  emblem 

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of  the  enslavement  of  the  nations  of  which  he  is  going  to  speak. 
But  sometimes  the  prophetic  emblem  texts  are  acts  of  supernatural 
power,  like  the  ''signs"  which  Moses  wrought  before  Pharaoh; 
in  these  cases  the  ''signs  of  the  Prophet"  are  not  only  emblem 
texts,  but  also  credentials  of  his  Divine  commission.  As  the 
history  of  prophecy  progresses  there  is  a  tendency  to  exalt  the 
latter  conception  of  the  sign  as  against  the  former.  The  miracles 
of  Elisha  seem,  in  the  narrative  of  The  Kings,  to  be  no  more  than 
wonder  works.  The  multitude  of  the  New  Testament  asks  from 
Jesus  a  "sign  from  heaven";  and  Jesus  complains  of  "an  evil 
and  adulterous  generation  that  seeketh  after  a  sign." 

In  St.  John  the  usual  names  for  what  we  call  'miracles' 
almost  entirely  disappear,  and  we  read  only  of  '  signs ' :  it  is  in 
the  spirit  of  the  Prologue  that  even  the  miraculous  should  be 
valued  only  for  the  spiritual  revelation,  underlying  it.  The  act 
of  Jesus  which  might  appear  most  like  a  mere  wonder  —  the 
turning  of  the  water  into  wine  —  is  at  once  connected  by  the 
evangehst  with  the  thought  of  the  Prologue :  "  This  beginning 
of  his  signs  did  Jesus  .  .  .  and  manifested  his  glory."  The  miracle 
of  healing  at  the  pool  of  Bethesda  attracts  no  note  as  a  miracle : 
it  is  only  the  circumstance  that  the  deed  was  done  on  the  sabbath 
that  makes  it  the  foundation  of  discourse.  Still  more  suggestive 
is  the  incident  that  follows.  Jesus  feeds  a  multitude  with  a  few 
loaves,  and  walks  upon  the  sea ;  the  latter  action  is  just  as  much 
'miraculous'  as  the  former:  yet  Jesus  passes  over  unnoticed 
the  wondering  inquiry  of  the  multitude  as  to  the  crossing  the 
sea,  and  fastens  attention  only  on  the  other  miracle  in  which  was 
latent  the  spiritual  meaning  of  the  bread  that  came  down  from 
heaven.  He  heals  the  man  born  blind  with  the  words,  "  I  am  the 
light  of  the  world  " ;  he  raises  Lazarus  in  token  that  he  is  himself 
the  resurrection  and  the  life.  The  old  prophets,  amongst  their 
emblem  texts,  would  sometimes  use  a  spoken  parable  instead  of 
a  symbolic  action :  it  is  noticeable  that  the  only  two  parables 
of  Jesus  in  St.  John's  Gospel  —  the  parable  of  the  Good  Shepherd 
and  of  the  Vine  —  are  treated  precisely  like  the  miraculous  signs 
and  made  the  starting  point  of  spiritual  discourses.  The  simple 
act  of  washing  the  disciples'  feet  is  in  the  same  way  treated  as  a 
sign;    while  the  concluding  words  of  the  gospel  apply  this  same 

30 


■^  Introduction  to  the  Gospels 

term  to  the  appearances  of  Jesus  after  his  resurrection,  implying 
how  each  is  significant  of  highest  verity.  In  the  other  gospels 
the  whole  life  of  Jesus  appears  occupied  with  wonder  working: 
St.  John  selects  only  such  wonders  as  are  spiritual  signs. 

The  other  leading  thread  running  through  this  gospel  is  such 
presentation  of  incidents  as  will  render  them  so  much  'witness' 
to  the  doctrine  of  the  Prologue.  It  is  interesting  to  note  in  what 
high  sense  the  word  'witness'  is  used.  John  the  Baptist  and  other 
disciples  recognize  the  messiahship  of  Jesus:  but  the  witness  of 
this  incident  does  not,  to  our  author,  lie  in  this  testimony  —  for 
Jesus  receives  not  witness  from  men.  It  lies  in  the  signs  from 
heaven  of  which  the  Baptist  speaks,  and  even  more  in  the  high 
claims  with  which  Jesus  himself  meets  those  who  approach  him. 
The  cleansing  of  the  temple  is  witness  because  it  is  "his  Father's 
house"  that  Jesus  thus  purifies;  again,  because  of  the  enigmatic 
references  to  the  future  which  here  and  elsewhere  are  spoken, 
and  which  will  be  stamped  with  the  evidence  of  fulfilled  prophecy 
hereafter.  In  the  conversation  with  Nicodemus  the  very  words 
of  the  Prologue  are  spoken  by  Jesus  of  himself.  The  incident 
of  the  Samaritan  woman  is  witness,  not  because  of  the  super- 
human knowledge  displayed  by  the  Master,  nor  because  of  the 
acceptances  of  him  as  "  Savior  of  the  world,"  but  through  the  formal 
claims  of  Jesus  himself  to  the  name  of  Messiah ;  still  more,  in  view 
of  his  joyful  recognition  at  the  close  that  the  work  committed 
to  him  by  the  Father  was  being  accomplished.  Rebuked  for  healing 
on  the  sabbath  Jesus  claims  authority  equal  to  that  of  the  sabbath's 
founder ;  when  his  enemies  see  in  him  an  approach  to  the  supreme 
presumption  of  likening  himself  to  Abraham,  he  replies,  "  Before 
Abraham  was,  I  am."  It  is  clear  that  the  climax  of  witness,  as 
St.  John  conceives  the  idea,  is  reached  where  the  Master  is  alone 
with  his  disciples  after  the  traitor  has  withdrawn,  and  thus  un- 
fettered by  any  element  of  opposition  he  pours  out  fully  to  them 
the  truth  as  to  the  Father,  and  as  to  that  Spirit  to  be  given  here- 
after in  order  to  make  the  witness  yet  more  complete. 

But  while  such  support  of  the  Prologue  by  signs  and  witness  is 
the  dominant  purpose  of  every  single  section,  it  must  not  be 
supposed  that  the  fourth  gospel  is  only  a  theological  argument. 
The  purpose  which  appears  most  upon  the  surface  is  that  of  nar- 

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rative.  Compared  with  the  other  evangelists,  if  some  of  these 
are  more  particularly  graphic  in  their  descriptions,  St.  John  leaves 
an  impression  that  may  be  called  dramatic.  It  is  not  vivid  details 
of  incident  that  distinguish  him  as  an  historian,  so  much  as  whole 
characters,  situations,  phases  of  movement.  The  personalities 
of  Nicodemus,  of  the  Samaritan  woman,  of  John  the  Baptist,  of 
the  man  born  blind,  of  Mary  and  Martha,  stand  out  clear  as  we 
read.  The  swaying  multitude,  fluctuating  through  the  Feast  of 
Tabernacles  between  scepticism  and  excited  homage ;  the  ofiicers 
unable  to  arrest  for  very  impressiveness  of  their  prisoner's  words ; 
the  furious  priests  and  Pharisees,  the  solitary  voice  of  protest 
in  the  Council  itself;  the  sudden  appearances  of  the  Master  to 
answer  unspoken  doubts ;  his  mysterious  departures  in  the  teeth 
of  attempts  to  arrest  or  stone ;  the  joyous  spectacle  of  the  water 
poured  out  amid  trumpet  tones  and  merry  dances,  in  memory  of 
the  miraculous  stream  of  the  desert,  suddenly  awed  by  a  more 
majestic  presence  turning  the  lesson  of  the  rite  to  his  own  high 
claims;  the  brilliant  illumination  of  the  temple  courts  suddenly 
made  a  background  to  one  who  cries,  "  I  am  the  light  of  the  world  " : 
all  this  movement  of  incident  makes  the  Feast  of  Tabernacles 
as  we  here  read  it  an  act  in  a  drama.  Not  less  dramatic  is  the 
sudden  sense  of  treachery  among  friends  which  seems  to  over- 
power the  Master  in  the  Last  Supper,  until  amid  a  hush  of  ex- 
pectation Judas  has  retired,  and  the  words  It  was  night  transport 
us  to  the  perfect  peace  of  the  last  farewell.  Perhaps  most  dramatic 
of  all  is  the  appearance  before  Pilate,  as  St.  John  molds  the 
incident.  On  the  one  side  we  have  priests  and  rulers  nervously 
pressing  to  get  their  dangerous  enterprise  finished  in  order  that 
they  may  keep  the  feast  after  all ;  on  the  other  hand,  Jesus  stands 
wrapped  in  a  silent  severity  that  will  offer  no  defence  in  an  in- 
sincere trial.  To  these  is  added  the  Roman,  embodiment  only 
of  material  power  that  knows  no  spiritual  world.  Pilate  seems 
divided  between  gross  desire  to  insult  the  despised  Jewish  people, 
and  rude  recognition  of  a  majesty  he  cannot  understand  in  the 
soHtary  figure  before  him.  Now  he  makes  attempts  to  release 
the  prisoner;  now  he  has  the  man  whom  he  would  release  as  in- 
nocent scourged  and  crowned  in  order  to  give  point  to  his  scorn, 
Behold,  your  King!   shall  I  crucify  your  King  f    The  Jewish  rulers 

32 


-^  Introduction  to  the  Gospels 

become  more  and  more  eager,  for  it  is  the  sixth  hour  on  this  day 
of  Preparation;  and  dangerous  references  to  Caesar  force  Pilate 
to  give  the  accusers  their  will.  But  to  the  last  he  is  true  to  his 
scorn,  and  over  the  cross  of  shame  he  inscribes  King  of  the  Jews, 
and  will  not  be  persuaded  to  alter  it.  It  is  in  the  middle  of  this 
incident  that  the  most  dramatic  point  is  reached.  The  judge's 
question,  Art  thou  the  King  of  the  Jews  f  seems  to  chime  with  some- 
thing in  the  inner  thoughts  of  the  prisoner.  At  first  Pilate's 
answer  when  Jesus  makes  reply  shows  how  httle  was  implied  in 
the  former  inquiry,  and  Jesus  simply  explains  to  the  Roman  that 
his  kingdom  is  not  of  the  world  his  judge  understands.  But 
when  the  forlorn  majesty  of  the  persecuted  Master  draws  the 
rejoinder.  Art  thou  a  king?  then  the  chord  that  has  been  stirred 
in  the  heart  of  Jesus  vibrates  in  ringing  tones :  Pilate  has  indeed 
spoken  the  word;  a  King  he  is,  born  to  this  very  end,  to  bear 
witness  to  the  truth,  while  all  that  are  of  the  truth  become  his 
subjects.  It  is  but  a  moment's  flash  of  spiritual  witness  :  Pilate's 
What  is  truth  f  brings  back  the  commonplace  darkness  of  the 
world  that  is  outside,  and  the  severe  silence  is  resumed. 

On  these  characteristic  ideas  of  Signs  and  Witness  the  natural 
divisions  of  the  fourth  gospel  are  based.  After  the  Prologue,  it 
falls  into  four  sections.  The  first  is  the  Earlier  Signs  and  Witness 
of  Jesus.  The  second  is  the  Signs  and  Witness  to  the  Jews ;  this 
is  the  part  of  the  book  which  presents  Jesus  in  disputation  at 
Jerusalem.  A  third  section  is  the  Signs  and  Witness  of  Jesus 
among  his  own  disciples.  The  concluding  section  of  this,  as  of 
other  gospels,  is  devoted  to  the  Passion  and  Resurrection  of  Jesus. 
But  that  even  these  sacred  incidents  are  regarded  by  St.  John 
in  the  light  of  signs  is  shown  by  the  concluding  words  of  this 
section ; 

Many  other  signs  therefore  did  Jesus  in  the  presence  of  the  dis- 
ciples, which  are  not  written  in  this  hook :  but  these  are  written,  that 
ye  may  believe  that  Jesus  is  the  Christ,  the  Son  of  God;  and  that 
believing  ye  may  have  life  in  his  name. 

An  Epilogue  to  this  gospel  is  a  personal  reminiscence,  identifying 
the  author  of  the  book  with  ''the  disciple  whom  Jesus  loved." 
StiU  further  concluding  words  seem  to  indicate  how  the  author 
D  33 


The  Modern  Reader^s  Bible  for  Schools  »- 

of  this  gospel  offers  it  as  a  partial,  not  a  complete  account  of  the 
ministry  of  Jesus. 

And  there  are  also  many  other  things  which  Jesus  did,  the  which 
if  they  should  be  written  every  one,  I  suppose  that  even  the  world  itself 
would  not  contain  the  books  that  should  be  written. 

Perhaps  the  question  may  be  raised  as  to  what  is  the  best  method 
of  studying  the  four  books  which  have  been  here  reviewed. 

The  Modern  Reader's  Bible  aims  at  being  a  contribution  to  the 
study  of  literature ;  it  is  for  this  purpose  that  its  introductions 
and  notes  are  offered.  In  literary  study  the  paramount  consider- 
ation, to  which  all  else  must  be  subordinated,  is  to  READ  the 
literature  :  to  read  with  connected  interest,  unhindered  by  mechan- 
ical divisions,  with  freedom  of  the  reader  to  make  his  own  personal 
reaction  upon  what  he  reads.  An  immense  effort  has  been  expended 
upon  intricate  problems  connected  with  the  origin  of  the  four 
gospels;  and  again,  in  constructing  'harmonies'  of  these  gospels 
in  chronological  tabulations  of  their  facts.  All  this  has  a  place 
in  the  study  of  history ;  it  is  doubtful  if  it  brings  much  assistance 
to  so  spiritual  a  thing  as  literary  study.  If  the  primitive  church 
had  been  able  to  construct  a  chronicle  history  of  the  three  momen- 
tous years  of  our  Lord's  ministry  on  earth,  accounting  for  each 
year  and  month  like  a  newspaper  review  of  a  calendar  year,  it  is 
a  question  whether  the  New  Testament  would  be  the  richer  for  this. 
Such  things  belong  to  the  ordinary  affairs  of  mankind.  But  we 
are  here  concerned  with  a  transcendent  Personality,  the  like  of 
which  the  world  has  not  seen.  What  the  New  Testament  offers 
is  four  Impressions  of  this  Personality,  coming  from  witnesses 
who  were  brought  nearest  to  the  circle  of  his  inspiration.  For  a 
reader  to  bring  himself  in  tune  with  these  Impressions  is  the  highest 
form  of  study. 

One  point  may  here  be  noted.  A  striking  feature  in  the  dis- 
courses of  Jesus  Christ,  as  has  already  been  remarked,  is  his  use 
of  parables  and  other  forms  of  epigrammatic  speech.  In  this  edition 
the  use  of  a  distinctive  type  for  discourses  of  this  kind  affords 
opportunity  for  studying  them  by  themselves.  Of  course,  every- 
thing that  Jesus  speaks  is  not  a  'saying'  in  this  sense:  some  of 
his  words  are  inseparable  from  the  incidents  of  which  they  form  a 

34 


■^  Introduction  to  the  Gospels 

part.  This  last  consideration  applies  especially  to  the  fourth  gospel, 
in  which  (we  have  seen)  the  teaching  of  Jesus  appears  cast  in  a 
tone  markedly  different  from  that  to  which  the  other  gospels  have 
accustomed  us.  An  independent  study  of  the  discourses  of  Jesus 
—  of  the  two  different  types  of  discourse  —  is  an  approach  towards 
realizing  Jesus  as  an  author.  The  literary  reader  is  impressed 
with  the  wide  range  of  utterance,  such  as  on  the  one  side  inten- 
sifies the  wisdom  of  the  Hebrews,  and  on  the  other  side  comes 
near  to  Greek  dialectic.  There  is  surely  nothing  derogatory  to 
other  claims  of  Jesus  Christ  thus  to  see  him  from  the  viewpoint 
of  literature  :  to  feel  —  as  the  simple  officers  of  Jerusalem  felt  be- 
fore us  —  that  no  man  ever  spake  as  he  spake.  Besides  this,  every 
student  for  himself,  and  every  teacher  for  his  students,  will  devise 
whatever  exercises  are  suitable  to  each  case.  But  in  literary  study 
the  highest  of  all  exercises  is  appreciation. 

To  which  it  is  scarcely  necessary  to  add  that  in  the  case  before 
us  we  have  literature  that  is  unique  in  its  spiritual  appeal.  In' 
the  fine  phrase  of  Old  Testament  scripture,  the  reader  will  wish 
to  put  his  shoe  from  off  his  foot  as  he  approaches  holy  ground ;  as 
he  meets  literature  the  very  title  of  which  announces  it  as  the  Mes- 
sage of  Jesus  Christ  to  the  world. 


35 


The  Four  Gospels 

or 

The  Acts  and  Words  of  Jestis 

The  Gospel  of  Mark:  Historic  Memoirs 
The  Gospel  of  Luke  the  Historian 
The  Wisdom  Gospel  of  Matthew 
The  Philosophical  Gospel  of  John 


The  Gospel  of  St,  Mark 

THE  GOSPEL   OF  JESUS  CHRIST,    THE  SON  OF  GOD 


Introductory 

Even  as  it  is  written  in  Isaiah  the  prophet, 

Behold,  I  send  my  messenger  before  thy  face,  who  shall 
prepare  thy  way: 

The  voice  of  one  crying  in  the  wilderness. 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight; 

John  came,  who  baptized  in  the  wilderness  and  preached  the  bap- 
tism of  repentance  unto  remission  of  sins.  And  there  went  out 
unto  him  all  the  country  of  Judaea,  and  all  they  of  Jerusalem; 
and  they  were  baptized  of  him  in  the  river  Jordan,  confessing  their 
sins.  And  John  was  clothed  with  camel's  hair,  and  had  a  leathern 
girdle  about  his  loins,  and  did  eat  locusts  and  wald  honey.  And  he 
preached,  saxdng,  There  cometh  after  me  he  that  is  mightier  than  I, 
the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop  down  and  un- 
loose. I  baptized  you  with  water ;  but  he  shall  baptize  you  with 
the  Holy  Ghost. 

And  it  came  to  pass  in  those  days,  that  Jesus  came  from  Nazareth 
of  Galilee,  and  was  baptized  of  John  in  the  Jordan.  And  straight- 
way coming  up  out  of  the  water,  he  saw  the  heavens  rent  asunder, 
and  the  Spirit  as  a  dove  descending  upon  him :  and  a  voice  came  out 
of  the  heavens.  Thou  art  my  beloved  Son,  in  thee  I  am  well  pleased. 

And  straightway  the  Spirit  driveth  him  forth  into  the  wilderness. 
And  he  was  in  the  wilderness  forty  days  tempted  of  Satan ;  and  he 
was  with  the  wild  beasts ;  and  the  angels  ministered  unto  him. 

i.    A  Sample  Day  in  the  Ministry  of  Jesus 

Now  after  that  John  was  dehvered  up,  Jesus  came  into  Gahlee, 
preaching  the  gospel  of  God,  and  saying.  The  time  is  fulfilled,  and 

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The  Modern  Reader's  Bible  for  Schools  8«- 

the  kingdom  of  God  is  at  hand:    repent  ye,  and  believe  in  the 
gospel. 

And  passing  along  by  the  sea  of  Galilee,  he  saw  Simon  and 
Andrew  the  brother  of  Simon  casting  a  net  in  the  sea :  for  they  were 
fishers.  And  Jesus  said  unto  them,  Come  ye  after  me,  and  I  will 
make  you  to  become  fishers  of  men.  And  straightway  they  left 
the  nets,  and  followed  him.  And  going  on  a  little  further,  he  saw 
James  the  son  of  Zebedee,  and  John  his  brother,  who  also  were  in 
the  boat  mending  the  nets.  And  straightway  he  called  them :  and 
they  left  their  father  Zebedee  in  the  boat  with  the  hired  servants, 
and  went  after  him. 

And  they  go  into  Capernaum ;  and  straightway  on  the  sabbath 
day  he  entered  into  the  synagogue  and  taught.  And  they  were 
astonished  at  his  teaching :  for  he  taught  them  as  having  authority, 
and  not  as  the  scribes.  And  straightway  there  was  in  their  syna- 
gogue a  man  with  an  unclean  spirit ;  and  he  cried  out,  saying.  What 
have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come 
to  destroy  us?  I  know  thee  who  thou  art,  the  Holy  One  of  God. 
And  Jesus  rebuked  him,  saying.  Hold  thy  peace,  and  come  out  of 
him.  And  the  unclean  spirit,  tearing  him  and  crying  with  a  loud 
voice,  came  out  of  him.  And  they  were  all  amazed,  insomuch  that 
they  questioned  among  themselves,  saying,  What  is  this?  a  new 
teaching !  with  authority  he  commandeth  even  the  unclean  spirits, 
and  they  obey  him.  And  the  report  of  him  went  out  straightway 
everywhere  into  all  the  region  of  Galilee  round  about. 

And  straightway,  when  they  were  come  out  of  the  synagogue, 
they  came  into  the  house  of  Simon  and  Andrew,  with  James  and 
John.  Now  Simon's  wife's  mother  lay  sick  of  a  fever ;  and  straight- 
way they  tell  him  of  her :  and  he  came  and  took  her  by  the  hand, 
and  raised  her  up ;  and  the  fever  left  her,  and  she  ministered  unto 
them. 

And  at  even,  when  the  sun  did  set,  they  brought  unto  him  all 
that  were  sick,  and  them  that  were  possessed  with  devils.  And  all 
the  city  was  gathered  together  at  the  door.  And  he  healed  many 
that  were  sick  with  divers  diseases,  and  cast  out  many  devils; 
and  he  suffered  not  the  devils  to  speak,  because  they  knew  him. 

And  in  the  morning,  a  great  while  before  day,  he  rose  up  and 
went  out,  and  departed  into  a  desert  place,  and  there  prayed. 

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-^  Gospel  of  Mark :    Historic  Memoirs 

And  Simon  and  they  that  were  with  him  followed  after  him ;  and 
they  found  him,  and  say  unto  him,  All  are  seeking  thee.  And  he 
saith  unto  them.  Let  us  go  elsewhere  into  the  next  towns,  that  I 
may  preach  there  also ;  for  to  this  end  came  I  forth.  And  he  went 
into  their  synagogues  throughout  all  Galilee,  preaching  and  casting 
out  devils. 


a.   Public  Sensation  caused  by  the  Works  of  Healing 

And  there  cometh  to  him  a  leper,  beseeching  him,  and  kneeling 
down  to  him,  and  saying  unto  him,  If  thou  wilt,  thou  canst  make 
me  clean.  And  being  moved  with  compassion,  he  stretched  forth 
his  hand,  and  touched  him,  and  saith  unto  him,  I  will ;  be  thou 
made  clean.  And  straightway  the  leprosy  departed  from  him,  and 
he  was  made  clean.  And  he  sternly  charged  him,  and  straightway 
sent  him  out,  and  saith  unto  him,  See  thou  say  nothing  to  any 
man :  but  go  thy  way,  shew  thyself  to  the  priest,  and  offer  for  thy 
cleansing  the  things  which  Moses  commanded,  for  a  testimony  unto 
them.  But  he  went  out,  and  began  to  publish  it  much,  and  to 
spread  abroad  the  matter,  insomuch  that  Jesus  could  no  more 
openly  enter  into  a  city,  but  was  without  in  desert  places :  and  they 
came  to  him  from  every  quarter. 

And  when  he  entered  again  into  Capernaum  after  some  days,  it 
was  noised  that  he  was  in  the  house.  And  many  were  gathered 
together,  so  that  there  was  no  longer  room  for  them,  no,  not  even 
about  the  door:  and  he  spake  the  word  unto  them.  And  they 
come,  bringing  unto  him  a  man  sick  of  the  palsy,  borne  of  four. 
And  when  they  could  not  come  nigh  unto  him  for  the  crowd,  they 
uncovered  the  roof  where  he  was :  and  when  they  had  broken  it  up, 
they  let  down  the  bed  whereon  the  sick  of  the  palsy  lay.  And 
Jesus  seeing  their  faith  saith  unto  the  sick  of  the  palsy.  Son,  thy 
sins  are  forgiven.  But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hearts,  Why  doth  this  man  thus 
speak  ?  he  blasphemeth :  who  can  forgive  sins  but  one,  even  God  ? 
And  straightway  Jesus,  perceiving  in  his  spirit  that  they  so  reasoned 
within  themselves,  saith  unto  them,  Why  reason  ye  these  things 
in  your  hearts?  Whether  is  easier,  to  say  to  the  sick  of  the  palsy, 
Thy  sins  are  forgiven ;  or  to  say,  Arise,  and  take  up  thy  bed,  and 

41 


The  Modern  Reader's  Bible  for  Schools  8«- 

walk  ?  But  that  ye  may  know  that  the  Son  of  man  hath  power  on 
earth  to  forgive  sins  (he  saith  to  the  sick  of  the  palsy),  I  say  unto 
thee,  Arise,  take  up  thy  bed,  and  go  unto  thy  house.  And  he  arose, 
and  straightway  took  up  the  bed,  and  went  forth  before  them  all ; 
insomuch  that  they  were  all  amazed,  and  glorified  God,  saying.  We 
never  saw  it  on  this  fashion. 

in.  Jesus  breaks  with  Current  Religious  Ideas 

And  he  went  forth  again  by  the  sea  side ;  and  all  the  multitude 
resorted  unto  him,  and  he  taught  them.  And  as  he  passed  by,  he 
saw  Levi  the  son  of  Alphaeus  sitting  at  the  place  of  toll,  and  he  saith 
unto  him,  Follow  me.  And  he  arose  and  followed  him.  And  it 
came  to  pass,  that  he  was  sitting  at  meat  in  his  house,  and  many 
pubUcans  and  sinners  sat  down  with  Jesus  and  his  disciples :  for 
there  were  many,  and  they  followed  him.  And  the  scribes  of  the 
Pharisees,  when  they  saw  that  he  was  eating  with  the  sinners  and 
publicans,  said  unto  his  disciples,  He  eateth  and  drinketh  with 
publicans  and  sinners.  And  when  Jesus  heard  it,  he  saith  unto 
them :  They  that  are  whole  have  no  need  of  a  physician,  but  they 
that  are  sick :  I  came  not  to  call  the  righteous,  but  sinners. 

And  John's  disciples  and  the  Pharisees  were  fasting :  and  they 
come  and  say  unto  him.  Why  do  John's  disciples  and  the  disciples 
of  the  Pharisees  fast,  but  thy  disciples  fast  not?  And  Jesus  said 
unto  them :  Can  the  sons  of  the  bride-chamber  fast,  while  the 
bridegroom  is  with  them  ?  as  long  as  they  have  the  bridegroom  with 
them,  they  cannot  fast.  But  the  days  will  come,  when  the  bride- 
groom shall  be  taken  away  from  them,  and  then  will  they  fast  in 
that  day.  No  man  seweth  a  piece  of  undressed  cloth  on  an  old 
garment :  else  that  which  should  fill  it  up  taketh  from  it,  the  new 
from  the  old,  and  a  worse  rent  is  made.  And  no  man  putteth  new 
wine  into  old  wine-skins :  else  the  wine  will  burst  the  skins,  and 
the  wine  perisheth,  and  the  skins:  but  they  put  new  wine  into 
fresh  wine-skins. 

And  it  came  to  pass,  that  he  was  going  on  the  sabbath  day 
through  the  cornfields ;  and  his  disciples  began,  as  they  went,  to 
pluck  the  ears  of  corn.  And  the  Pharisees  said  unto  him,  Behold, 
why  do  they  on  the  sabbath  day  that  which  is  not  lawful?    And 

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-^  Gospel  of  Mark :    Historic  Memoirs 

he  said  unto  them  :  Did  ye  never  read  what  David  did,  when  he  had 
need,  and  was  an  hungred,  he,  and  they  that  were  with  him? 
How  he  entered  into  the  house  of  God  when  Abiathar  was  high 
priest,  and  did  eat  the  shewbread,  which  it  is  not  lawful  to  eat  save 
for  the  priests,  and  gave  also  to  them  that  were  with  him?  And 
he  said  unto  them,  The  sabbath  was  made  for  man,  and  not  man 
for  the  sabbath :  so  that  the  Son  of  man  is  lord  even  of  the  sabbath. 
And  he  entered  again  into  the  synagogue ;  and  there  was  a  man 
there  which  had  his  hand  withered.  And  they  watched  him, 
whether  he  would  heal  him  on  the  sabbath  day ;  that  they  might 
accuse  him.  And  he  saith  unto  the  man  that  had  his  hand  withered, 
Stand  forth.  And  he  saith  unto  them.  Is  it  lawful  on  the  sabbath 
day  to  do  good,  or  to  do  harm?  to  save  a  life,  or  to  kill?  But  they 
held  their  peace.  And  when  he  had  looked  round  about  on  them 
with  anger,  being  grieved  at  the  hardening  of  their  heart,  he  saith 
unto  the  man.  Stretch  forth  thy  hand.  And  he  stretched  it  forth : 
and  his  hand  was  restored.  And  the  Pharisees  went  out,  and 
straightway  with  the  Herodians  took  counsel  against  him,  how  they 
might  destroy  him. 

iv.   Pressure  of  the  Crowds :  An  Inner  Circle  of  Disciples 

And  Jesus  with  his  disciples  withdrew  to  the  sea:  and  a  great 
multitude  from  Galilee  followed :  and  from  Judaea,  and  from 
Jerusalem,  and  from  Idumaea,  and  beyond  Jordan,  and  about 
Tyre  and  Sidon,  a  great  multitude,  hearing  what  great  things  he 
did,  came  unto  him.  And  he  spake  to  his  disciples,  that  a  little 
boat  should  wait  on  him  because  of  the  crowd,  lest  they  should 
throng  liim :  for  he  had  healed  many ;  insomuch  that  as  many  as 
had  plagues  pressed  upon  him  that  they  might  touch  him.  And 
the  unclean  spirits,  whensoever  they  beheld  him,  fell  down  before 
him,  and  cried,  saying.  Thou  art  the  Son  of  God.  And  he  charged 
them  much  that  they  should  not  make  him  known.  And  he  goeth 
up  into  the  mountain,  and  calleth  unto  him  whom  he  himself  would : 
and  they  went  unto  him.  And  he  appointed  twelve,  that  they 
might  be  with  him,  and  that  he  might  send  them  forth  to  preach, 
and  to  have  authority  to  cast  out  devils :  and  Simon  he  surnamed 
Peter ;    and  James  the  son  of  Zebedee,  and  John  the  brother  of 

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The  Modern  Reader's  Bible  for  Schools  S«- 

James;  and  them  he  surnamed  Boanerges,  which  is,  Sons  of 
thunder :  and  Andrew,  and  PhiUp,  and  Bartholomew,  and  Matthew, 
and  Thomas,  and  James  the  son  of  Alphaeus,  and  Thaddaeus,  and 
Simon  the  Cananaean ;  and  Judas  Iscariot,  which  also  betrayed  him. 

V.   Parables  for  the  Multitude :    Interpretations  for  the  Inner  Circle 

And  he  cometh  into  a  house.  And  the  multitude  cometh  to- 
gether again,  so  that  they  could  not  so  much  as  eat  bread.  And 
when  his  friends  heard  it,  they  went  out  to  lay  hold  on  him :  for 
they  said.  He  is  beside  himself.  And  the  scribes  which  came  down 
from  Jerusalem  said.  He  hath  Beelzebub,  and,  By  the  prince  of 
the  devils  casteth  he  out  the  devils.  And  he  called  them  unto 
him,  and  said  unto  them  in  parables :  How  can  Satan  cast  out 
Satan?  And  if  a  kingdom  be  divided  against  itself,  that  kingdom 
cannot  stand.  And  if  a  house  be  divided  against  itself,  that  house 
will  not  be  able  to  stand.  And  if  Satan  hath  risen  up  against  him- 
self, and  is  divided,  he  cannot  stand,  but  hath  an  end.  But  no  one 
can  enter  into  the  house  of  the  strong  man,  and  spoil  his  goods, 
except  he  first  bind  the  strong  man;  and  then  he  will  spoil 
his  house.  Verily  I  say  unto  you,  All  their  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  their  blasphemies  wherewith  soever  they 
shall  blaspheme  :  but  whosoever  shall  blaspheme  against  the  Holy 
Spirit  hath  never  forgiveness,  but  is  guilty  of  an  eternal  sin :  be- 
cause they  said.  He  hath  an  unclean  spirit. 

And  there  come  his  mother  and  his  brethren ;  and,  standing  with- 
out, they  sent  unto  him,  calHng  him.  And  a  multitude  was  sitting 
about  him ;  and  they  say  unto  him.  Behold,  thy  mother  and  thy 
brethren  without  seek  for  thee.  And  he  answereth  them,  and 
saith,  Who  is  my  mother  and  my  brethren?  And  looking  round 
on  them  which  sat  round  about  him,  he  saith.  Behold,  my  mother 
and  my  brethren !  For  whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  sister,  and  mother. 

And  again  he  began  to  teach  by  the  sea  side.  And  there  is 
gathered  unto  him  a  very  great  multitude,  so  that  he  entered  into 
a  boat,  and  sat  in  the  sea ;  and  all  the  multitude  were  by  the  sea 
on  the  land.  And  he  taught  them  many  things  in  parables,  and 
said  unto  them  in  his  teaching.  Hearken :  Behold,  the  sower  went 

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-^  Gospel  of  Mark :    Historic  Memoirs 

forth  to  sow :  and  it  came  to  pass,  as  he  sowed,  some  seed  fell  by 
the  way  side,  and  the  birds  came  and  devoured  it.  And  other 
fell  on  the  rocky  ground,  where  it  had  not  much  earth  ;  and  straight- 
way it  sprang  up,  because  it  had  no  deepness  of  earth :  and  when 
the  sun  was  risen,  it  was  scorched ;  and  because  it  had  no  root,  it 
withered  away.  And  other  fell  among  the  thorns,  and  the  thorns 
grew  up,  and  choked  it,  and  it  yielded  no  fruit.  And  others  fell  into 
the  good  ground,  and  yielded  fruit,  growing  up  and  increasing ;  and 
brought  forth,  thirtyfold,  and  sixtyfold,  and  a  hundredfold.  And 
he  said,  Who  hath  ears  to  hear,  let  him  hear. 

And  when  he  was  alone,  they  that  were  about  him  with  the  twelve 
asked  of  him  the  parables.  And  he  said  unto  them  :  Unto  you  is 
given  the  mystery  of  the  kingdom  of  God :  but  unto  them  that  are 
without,  all  things  are  done  in  parables  :  that  seeing  they  may  see, 
and  not  perceive  ;  and  hearing  they  may  hear,  and  not  understand ; 
lest  haply  they  should  turn  again,  and  it  should  be  forgiven  them. 
And  he  saith  unto  them:  Know  ye  not  this  parable?  and  how 
shall  ye  know  all  the  parables  ?  The  sower  soweth  the  word.  And 
these  are  they  by  the  way  side,  where  the  word  is  sown ;  and  when 
they  have  heard,  straightway  cometh  Satan,  and  taketh  away 
the  word  which  hath  been  sown  in  them.  And  these  in  like  man- 
ner are  they  that  are  sown  upon  the  rocky  places,  who,  when  they 
have  heard  the  word,  straightway  receive  it  with  joy ;  and  they  have 
no  root  in  themselves,  but  endure  for  a  while ;  then,  when  tribu- 
lation or  persecution  ariseth  because  of  the  word,  straightway  they 
stumble.  And  others  are  they  that  are  sown  among  the  thorns ; 
these  are  they  that  have  heard  the  word,  and  the  cares  of  the  world, 
and  the  deceitfulness  of  riches,  and  the  lusts  of  other  things  enter- 
ing in,  choke  the  word,  and  it  becometh  unfruitful.  And  those  are 
they  that  were  sown  upon  the  good  ground ;  such  as  hear  the  word, 
and  accept  it,  and  bear  fruit,  thirtyfold,  and  sixtyfold,  and  a  hun- 
dredfold. 

And  he  said  unto  them  :  Is  the  lamp  brought  to  be  put  under  the 
bushel,  or  under  the  bed,  and  not  to  be  put  on  the  stand?  For 
there  is  nothing  hid,  save  that  it  should  be  manifested  ;  neither  was 
anything  made  secret,  but  that  it  should  come  to  light.  If  any 
man  hath  ears  to  hear,  let  him  hear.  And  he  said  unto  them, 
Take  heed  what  ye  hear :   with  what  measure  ye  mete  it  shall  be 

45 


The  Modern  Reader's  Bible  for  Schools  Q^ 

measured  unto  you :  and  more  shall  be  given  unto  you.  For  he 
that  hath,  to  hun  shall  be  given :  and  he  that  hath  not,  from  him 
shall  be  taken  away  even  that  which  he  hath. 

And  he  said :  So  is  the  kingdom  of  God,  as  if  a  man  should 
cast  seed  upon  the  earth ;  and  should  sleep  and  rise  night  and  day, 
and  the  seed  should  spring  up  and  grow,  he  knoweth  not  how. 
The  earth  beareth  fruit  of  herself ;  first  the  blade,  then  the  ear,  then 
the  full  corn  in  the  ear.  But  when  the  fruit  is  ripe,  straightway  he 
putteth  forth  the  sickle,  because  the  harvest  is  come. 

And  he  said :  How  shall  we  Uken  the  kingdom  of  God  ?  or  in 
what  parable  shall  we  set  it  forth?  It  is  Hke  a  grain  of  mustard 
seed,  which,  when  it  is  sown  upon  the  earth,  though  it  be  less  than 
all  the  seeds  that  are  upon  the  earth,  yet  when  it  is  sown,  groweth 
up,  and  becometh  greater  than  all  the  herbs,  and  putteth  out  great 
branches;  so  that  the  birds  of  the  heaven  can  lodge  under  the 
shadow  thereof. 

And  with  many  such  parables  spake  he  the  word  unto  them,  as 
they  were  able  to  hear  it :  and  without  a  parable  spake  he  not  unto 
them :   but  privately  to  his  own  disciples  he  expounded  all  things. 

vi.    Incidents  around  the  Lake  of  Galilee 

And  on  that  day,  when  even  was  come,  he  saith  unto  them.  Let 
us  go  over  unto  the  other  side.  And  leaving  the  multitude,  they 
take  him  with  them,  even  as  he  was,  in  the  boat.  And  other  boats 
were  with  him.  And  there  ariseth  a  great  storm  of  wind,  and  the 
waves  beat  into  the  boat,  insomuch  that  the  boat  was  now  filling. 
And  he  himself  was  in  the  stern,  asleep  on  the  cushion :  and  they 
awake  him,  and  say  unto  him.  Master,  carest  thou  not  that  we 
perish?  And  he  awoke,  and  rebuked  the  wind,  and  said  unto  the 
sea,  Peace,  be  still.  And  the  wind  ceased,  and  there  was  a  great 
calm.  And  he  said  unto  them,  Why  are  ye  fearful  ?  have  ye  not 
yet  faith?  And  they  feared  exceedingly,  and  said  one  to  another, 
Who  then  is  this,  that  even  the  wind  and  the  sea  obey  him? 

And  they  came  to  the  other  side  of  the  sea,  into  the  country  of 
the  Gerasenes.  And  when  he  was  come  out  of  the  boat,  straight- 
way there  met  him  out  of  the  tombs  a  man  with  an  unclean  spirit, 
who  had  his  dweUing  in  the  tombs :   and  no  man  could  any  more 

46 


-^  Gospel  of  Mark :   Historic  Memoirs 

bind  him,  no,  not  with  a  chain ;  because  that  he  had  been  often 
bound  with  fetters  and  chains,  and  the  chains  had  been  rent 
asunder  by  him,  and  the  fetters  broken  in  pieces:  and  no  man 
had  strength  to  tame  him.  And  always,  night  and  day,  in  the 
tombs  and  in  the  mountains,  he  was  crying  out,  and  cutting  himself 
with  stones.  And  when  he  saw  Jesus  from  afar,  he  ran  and  wor- 
shipped him ;  and  crying  out  with  a  loud  voice,  he  saith.  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of  the  Most  High  God? 
I  adjure  thee  by  God,  torment  me  not.  For  he  said  unto  him, 
Come  forth,  thou  unclean  spirit,  out  of  the  man.  And  he  asked 
him.  What  is  thy  name?  And  he  saith  unto  him.  My  name  is 
Legion ;  for  we  are  many.  And  he  besought  him  much  that  he 
would  not  send  them  away  out  of  the  country.  Now  there  was 
there  on  the  mountain  side  a  great  herd  of  swine  feeding.  And 
they  besought  him,  saying,  Send  us  into  the  swine,  that  we  may 
enter  into  them.  And  he  gave  them  leave.  And  the  unclean 
spirits  came  out,  and  entered  into  the  swine :  and  the  herd  rushed 
down  the  steep  into  the  sea,  in  number  about  two  thousand ;  and 
they  were  choked  in  the  sea.  And  they  that  fed  them  fled,  and 
told  it  in  the  city,  and  in  the  country.  And  they  came  to  see  what 
it  was  that  had  come  to  pass.  And  they  come  to  Jesus,  and  behold 
him  that  was  possessed  with  devils  sitting,  clothed  and  in  his  right 
mind,  even  him  that  had  the  legion :  and  they  were  afraid.  And 
they  that  saw  it  declared  unto  them  how  it  befell  him  that  was 
possessed  with  devils,  and  concerning  the  swine.  And  they  began 
to  beseech  him  to  depart  from  their  borders.  And  as  he  was  enter- 
ing into  the  boat,  he  that  had  been  possessed  with  devils  besought 
him  that  he  might  be  with  him.  And  he  suffered  him  not,  but 
saith  unto  him.  Go  to  thy  house  unto  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee,  and  how  he  had 
mercy  on  thee.  And  he  went  his  way,  and  began  to  publish  in 
DecapoHs  how  great  things  Jesus  had  done  for  him :  and  all  men 
did  marvel. 

And  when  Jesus  had  crossed  over  again  in  the  boat  unto  the  other 
side,  a  great  multitude  was  gathered  unto  him :  and  he  was  by  the 
sea.  And  there  cometh  one  of  the  rulers  of  the  synagogue,  Jairus 
by  name ;  and  seeing  him,  he  falleth  at  his  feet,  and  beseecheth 
him  much,  saying,  My  Httle  daughter  is  at  the  point  of  death: 

47 


The  Modern  Reader's  Bible  for  Schools  8«- 

I  pray  thee,  that  thou  come  and  lay  thy  hands  on  her,  that  she  may 
be  made  whole,  and  live.  And  he  went  with  him ;  and  a  great 
multitude  followed  him,  and  they  thronged  him. 

And  a  woman,  which  had  an  issue  of  blood  twelve  years,  and  had 
suffered  many  things  of  many  physicians,  and  had  spent  all  that  she 
had,  and  was  nothing  bettered,  but  rather  grew  worse,  ha\dng  heard 
the  things  concerning  Jesus,  came  in  the  crowd  behind,  and  touched 
his  garment.  For  she  said,  If  I  touch  but  his  garments,  I  shall 
be  made  whole.  And  straightway  the  fountain  of  her  blood  was 
dried  up ;  and  she  felt  in  her  body  that  she  was  healed  of  her  plague. 
And  straightway  Jesus,  perceiving  in  himself  that  the  power  pro- 
ceeding from  him  had  gone  forth,  turned  him  about  in  the  crowd, 
and  said,  Who  touched  my  garments?  And  his  disciples  said 
unto  him,  Thou  seest  the  multitude  thronging  thee,  and  sayest  thou, 
Who  touched  me  ?  And  he  looked  round  about  to  see  her  that  had 
done  this  thing.  But  the  woman  fearing  and  trembling,  knowing 
what  had  been  done  to  her,  came  and  fell  down  before  him,  and 
told  him  all  the  truth.  And  he  said  unto  her.  Daughter,  thy  faith 
hath  made  thee  whole ;  go  in  peace,  and  be  whole  of  thy  plague. 

While  he  yet  spake,  they  come  from  the  ruler  of  the  synagogue's 
house,  saying.  Thy  daughter  is  dead :  why  troubles t  thou  the  Mas- 
ter any  further?  But  Jesus,  not  heeding  the  word  spoken,  saith 
unto  the  ruler  of  the  synagogue.  Fear  not,  only  believe.  And  he 
suffered  no  man  to  follow  with  him,  save  Peter,  and  James,  and 
John  the  brother  of  James.  And  they  come  to  the  house  of  the  ruler 
of  the  synagogue ;  and  he  beholdeth  a  tumult,  and  many  weeping 
and  waiHng  greatly.  And  when  he  was  entered  in,  he  saith  unto 
them,  Why  make  ye  a  tumult,  and  weep  ?  the  child  is  not  dead,  but 
sleepeth.  And  they  laughed  him  to  scorn.  But  he,  having  put 
them  all  forth,  taketh  the  father  of  the  child  and  her  mother  and 
them  that  were  with  him,  and  goeth  in  where  the  child  was.  And 
taking  the  child  by  the  hand,  he  saith  unto  her,  Talitha  cumi; 
which  is,  being  interpreted.  Damsel,  I  say  unto  thee.  Arise.  And 
straightway  the  damsel  rose  up,  and  walked ;  for  she  was  twelve 
years  old.  And  they  were  amazed  straightway  with  a  great  amaze- 
ment. And  he  charged  them  much  that  no  man  should  know  this : 
and  he  commanded  that  something  should  be  given  her  to  eat. 

48- 


-^  Gospel  of  Mark  :    Historic  Memoirs 

vii.    A  Prophet  without  Honour  in  his  own  Country 

And  he  went  out  from  thence  ;  and  he  cometh  into  his  own  coun- 
try ;  and  his  disciples  follow  him.  And  when  the  sabbath  was  come, 
he  began  to  teach  in  the  synagogue :  and  many  hearing  him  were 
astonished,  saying.  Whence  hath  this  man  these  things?  and. 
What  is  the  wisdom  that  is  given  unto  this  man,  and  what  mean 
such  mighty  works  wrought  by  his  hands?  Is  not  this  the  car- 
penter, the  son  of  Mary,  and  brother  of  James,  and  Joses,  and  Judas, 
and  Simon  ?  and  are  not  his  sisters  here  with  us  ?  And  they  were 
offended  in  him.  And  Jesus  said  unto  them,  A  prophet  is  not 
without  honour,  save  in  his  own  country,  and  among  his  own  kin, 
and  in  his  own  house.  And  he  could  there  do  no  mighty  work, 
save  that  he  laid  his  hands  upon  a  few  sick  folk,  and  healed  them. 
And  he  marvelled  because  of  their  unbeUef. 


via.    The  Growing  Movement  attracts  the  Attention  of  Herod 

And  he  went  round  about  the  villages  teaching. 

And  he  called  unto  him  the  twelve,  and  began  to  send  them  forth 
by  two  and  two;  and  he  gave  them  authority  over  the  unclean 
spirits;  and  he  charged  them  that  they  should  take  nothing  for 
their  journey,  save  a  staff  only;  no  bread,  no  wallet,  no  money 
in  their  purse ;  but  to  go  shod  with  sandals :  and,  said  he,  put  not 
on  two  coats.  And  he  said  unto  them.  Wheresoever  ye  enter 
into  a  house,  there  abide  till  ye  depart  thence.  And  whatsoever 
place  shall  not  receive  you,  and  they  hear  you  not,  as  ye  go  forth 
thence,  shake  off  the  dust  that  is  under  your  feet  for  a  testimony 
unto  them.  And  they  went  out,  and  preached  that  men  should 
repent.  And  they  cast  out  many  devils,  and  anointed  with  oil 
many  that  were  sick,  and  healed  them. 

And  king  Herod  heard  thereof ;  for  his  name  had  become  known : 
and  he  said,  John  the  Baptist  is  risen  from  the  dead,  and  therefore 
do  these  powers  work  in  him.  But  others  said.  It  is  Elijah.  And 
others  said.  It  is  a  prophet,  even  as  one  of  the  prophets.  But 
Herod,  when  he  heard  thereof,  said,  John,  whom  I  beheaded,  he 
is  risen.  For  Herod  himself  had  sent  forth  and  laid  hold  upon 
John,  and  bound  him  in  prison  for  the  sake  of  Herodias,  his  brother 
E  49 


The  Modern  Reader's  Bible  for  Schools  8«- 

Philip's  wife :  for  he  had  married  her.  For  John  said  unto  Herod, 
It  is  not  lawful  for  thee  to  have  thy  brother's  wife.  And  Herodias 
set  herself  against  him,  and  desired  to  kill  him ;  and  she  could  not ; 
for  Herod  feared  John,  knowing  that  he  was  a  righteous  man  and 
a  holy,  and  kept  him  safe.  And  when  he  heard  him,  he  was  much 
perplexed ;  and  he  heard  him  gladly.  And  when  a  convenient 
day  was  come,  that  Herod  on  his  birthday  made  a  supper  to  his 
lords,  and  the  high  captains,  and  the  chief  men  of  Galilee;  and 
when  the  daughter  of  Herodias  herself  came  in  and  danced,  she 
pleased  Herod  and  them  that  sat  at  meat  with  him ;  and  the  king 
said  unto  the  damsel,  Ask  of  me  whatsoever  thou  wilt,  and  I  will 
give  it  thee.  And  he  sware  unto  her.  Whatsoever  thou  shalt  ask 
of  me,  I  will  give  it  thee,  unto  the  half  of  my  kingdom.  And  she 
went  out,  and  said  unto  her  mother.  What  shall  I  ask  ?  And  she 
said.  The  head  of  John  the  Baptist.  And  she  came  in  straightway 
wath  haste  unto  the  king,  and  asked,  saying,  I  will  that  thou  forth- 
with give  me  in  a  charger  the  head  of  John  the  Baptist.  And 
the  king  was  exceeding  sorry ;  but  for  the  sake  of  his  oaths,  and  of 
them  that  sat  at  meat,  he  would  not  reject  her.  And  straightway 
the  king  sent  forth  a  soldier  of  his  guard,  and  commanded  to  bring 
his  head  :  and  he  went  and  beheaded  him  in  the  prison,  and  brought 
his  head  in  a  charger,  and  gave  it  to  the  damsel ;  and  the  damsel 
gave  it  to  her  mother.  And  when  his  disciples  heard  thereof,  they 
came  and  took  up  his  corpse,  and  laid  it  in  a  tomb. 

And  the  apostles  gather  themselves  together  unto  Jesus;  and 
they  told  him  all  things,  whatsoever  they  had  done,  and  whatsoever 
they  had  taught.  And  he  saith  unto  them.  Come  ye  yourselves 
apart  into  a  desert  place,  and  rest  a  while.  For  there  were  many 
coming  and  going,  and  they  had  no  leisure  so  much  as  to  eat.  And 
they  went  away  in  the  boat  to  a  desert  place  apart.  And  the  people 
saw  them  going,  and  many  knew  them,  and  they  ran  there  together 
on  foot  from  all  the  cities,  and  outwent  them.  And  he  came  forth 
and  saw  a  great  multitude,  and  he  had  compassion  on  them,  be- 
cause they  were  as  sheep  not  having  a  shepherd :  and  he  began 
to  teach  them  many  things.  And  when  the  day  was  now  far  spent, 
his  disciples  came  unto  him,  and  said.  The  place  is  desert,  and  the 
day  is  now  far  spent :  send  them  away,  that  they  may  go  into  the 
country  and  \illages  round  about,  and  buy  themselves  somewhat 

50 


-^  Gospel  of  Mark  :    Historic  Memoirs 

to  eat.  But  he  answered  and  said  unto  them,  Give  ye  them  to  eat. 
And  they  say  unto  him,  Shall  we  go  and  buy  two  hundred  penny- 
worth of  bread,  and  give  them  to  eat?  And  he  saith  unto  them, 
How  many  loaves  have  ye  ?  go  and  see.  And  when  they  knew,  they 
say,  Five,  and  two  fishes.  And  he  commanded  them  that  all  should 
sit  down  by  companies  upon  the  green  grass.  And  they  sat  down 
in  ranks,  by  hundreds,  and  by  fifties.  And  he  took  the  five  loaves 
and  the  two  fishes,  and  looking  up  to  heaven,  he  blessed,  and  brake 
the  loaves ;  and  he  gave  to  the  disciples  to  set  before  them ;  and 
the  two  fishes  di\'ided  he  among  them  all.  And  they  did  all  eat, 
and  were  filled.  And  they  took  up  broken  pieces,  twelve  basket- 
fuls,  and  also  of  the  fishes.  And  they  that  ate  the  loaves  were 
five  thousand  men. 

And  straightway  he  constrained  his  disciples  to  enter  into  the 
boat,  and  to  go  before  him  unto  the  other  side  to  Bethsaida,  while 
he  himself  sendeth  the  multitude  away.  And  after  he  had  taken 
leave  of  them,  he  departed  into  the  mountain  to  pray.  And  when 
even  was  come,  the  boat  was  in  the  midst  of  the  sea,  and  he  alone 
on  the  land.  And  seeing  them  distressed  in  rowing,  for  the  wind 
was  contrary  unto  them,  about  the  fourth  watch  of  the  night  he 
Cometh  unto  them,  walking  on  the  sea  ;  and  he  would  have  passed 
by  them :  but  they,  when  they  saw  him  walking  on  the  sea,  sup- 
posed that  it  was  an  apparition,  and  cried  out :  for  they  all  saw  him, 
and  were  troubled.  But  he  straightway  spake  wdth  them,  and 
saith  to  them,  Be  of  good  cheer :  it  is  I ;  be  not  afraid.  And  he 
went  up  unto  them  into  the  boat ;  and  the  wdnd  ceased.  And  they 
were  sore  amazed  in  themselves ;  for  they  understood  not  con- 
cerning the  loaves,  but  their  heart  was  hardened. 

And  when  they  had  crossed  over,  they  came  to  the  land  unto 
Gennesaret,  and  moored  to  the  shore.  And  when  they  were  come 
out  of  the  boat,  straightway  the  people  knew  him,  and  ran  round 
about  that  whole  region,  and  began  to  carry  about  on  their  beds 
those  that  were  sick,  where  they  heard  he  was.  And  wheresoever 
he  entered,  into  \'illages,  or  into  cities,  or  into  the  country,  they 
laid  the  sick  in  the  marketplaces,  and  besought  him  that  they 
might  touch  if  it  were  but  the  border  of  his  garment :  and  as  many 
as  touched  him  were  made  whole. 


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The  Modern  Reader's  Bible  for  Schools  B^ 

ix.   A  Deputation  from  Jerusalem  :   Jesus  defies  the  Tradition  of  the 

Elders 

And  there  are  gathered  together  unto  him  the  Pharisees,  and 
certain  of  the  scribes,  which  had  come  from  Jerusalem,  and  had 
seen  that  some  of  his  disciples  ate  their  bread  with  defiled*  hands. 
And  the  Pharisees  and  the  scribes  ask  him,  Why  w^alk  not  thy 
disciples  according  to  the  Tradition  of  the  Elders,  but  eat  their 
bread  \\dth  defiled  hands  ?  And  he  said  unto  them :  Well  did 
Isaiah  prophesy  of  you  hypocrites,  as  it  is  written :  This  people 
honoureth  me  n'ith  their  lips,  but  their  heart  is  far  from  me.  But  in 
vain  do  they  worship  ?ne,  teaching  as  their  doctrines  the  precepts  of 
men.  Ye  leave  the  commandment  of  God,  and  hold  fast  the 
tradition  of  men.  And  he  said  unto  them.  Full  well  do  ye  reject 
the  commandment  of  God,  that  ye  may  keep  your  tradition.  For 
Moses  said,  Honour  thy  father  and  thy  mother;  and.  He  that 
speaketh  evil  of  father  or  mother,  let  him  die  the  death :  but  ye 
say.  If  a  man  shall  say  to  his  father  or  his  mother,  That  wherewith 
thou  mightest  have  been  profited  by  me  is  Corban,  (that  is  to  say. 
Given  to  God. )  ye  no  longer  suffer  him  to  do  aught  for  his  father  or 
his  mother ;  making  void  the  word  of  God  by  your  tradition,  which 
ye  have  delivered  :  and  many  such  like  things  ye  do.  And  he  called 
to  him  the  multitude  again,  and  said  unto  them.  Hear  me  all  of 
you,  and  understand  :  there  is  nothing  from  without  the  man,  that 
going  into  him  can  defile  him :  but  the  things  which  proceed  out 
of  the  man  are  those  that  defile  the  man.  And  when  he  was  en- 
tered into  the  house  from  the  multitude,  his  disciples  asked  of  him 
the  parable.  And  he  saith  unto  them  :  Are  ye  so  without  under- 
standing also?  Perceive  ye  not,  that  whatsoever  from  without 
goeth  into  the  man,  it  cannot  defile  him  ;  because  it  goeth  not  into 
his  heart,  but  into  his  belly,  and  goeth  out  into  the  draught?  This 
he  said,  making  all  meats  clean.  And  he  said :  That  which  pro- 
ceedeth  out  of  the  man,  that  defileth  the  man.  For  from  within, 
out  of  the  heart  of  men,  evil  thoughts  proceed,  fornications,  thefts, 

*  That  is,  unwashen.  For  the  Pharisees,  and  all  the  Jews,  except  they  wash  their 
hands  diligently,  eat  not,  holding  the  Tradition  of  the  Elders.  And  when  they  come 
from  the  marketplace,  except  they  wash  themselves,  they  eat  not.  And  many  other 
things  there  be,  which  they  have  received  to  hold,  washings  of  cups,  and  pots,  and 
brasen  vessels. 

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^  Gospel  of  Mark  :    Historic  Memoirs 

murders,  adulteries,  covetings,  wickednesses,  deceit,  lascivious- 
ness,  an  evil  eye,  railing,  pride,  foolishness :  all  these  evil  things 
proceed  from  within,  and  defile  the  man. 

X.   Jesus  goes  Abroad  :    The  Syro Phoenician  Woman 

And  from  thence  he  arose,  and  went  away  into  the  borders  of 
Tyre  and  Sidon.  And  he  entered  into  a  house,  and  would  have  no 
man  know  it :  and  he  could  not  be  hid.  But  straightway  a  woman, 
whose  Httle  daughter  had  an  unclean  spirit,  having  heard  of  him, 
came  and  fell  down  at  his  feet.  Now  the  woman  was  a  Greek,  a 
Syrophoenician  by  race.  And  she  besought  him  that  he  would 
cast  forth  the  de\'il  out  of  her  daughter.  And  he  said  unto  her, 
Let  the  children  first  be  fiUed :  for  it  is  not  meet  to  take  the  chil- 
dren's bread  and  cast  it  to  the  dogs.  But  she  answered  and  saith 
unto  him,  Yea,  Lord :  even  the  dogs  under  the  table  eat  of  the 
children's  crumbs.  And  he  said  unto  her.  For  this  sa\'ing  go  thy 
way ;  the  devil  is  gone  out  of  thy  daughter.  And  she  went  away 
unto  her  house,  and  found  the  child  laid  upon  the  bed,  and  the 
devil  gone  out. 

xi.   Return  from  Abroad :  A   Notable  Miracle  of  Healing 

And  again  he  went  out  from  the  borders  of  Tyre,  and  came 
through  Sidon  unto  the  sea  of  Gahlee,  through  the  midst  of  the 
borders  of  Decapolis.  And  they  bring  unto  him  one  that  was  deaf, 
and  had  an  impediment  in  his  speech;  and  they  beseech  him  to 
lay  his  hand  upon  him.  And  he  took  him  aside  from  the  multitude 
privately,  and  put  his  fingers  into  his  ears,  and  he  spat,  and  touched 
his  tongue ;  and  looking  up  to  heaven,  he  sighed,  and  saith  unto 
him,  Ephphatha,  that  is,  Be  opened.  And  his  ears  were  opened, 
and  the  bond  of  his  tongue  was  loosed,  and  he  spake  plain.  And 
he  charged  them  that  they  should  tell  no  man :  but  the  more  he 
charged  them,  so  much  the  more  a  great  deal  they  published  it. 
And  they  were  beyond  measure  astonished,  saying.  He  hath  done 
all  things  well :  he  maketh  even  the  deaf  to  hear,  and  the  dumb 
to  speak. 

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The  Modern  Reader's  Bible  for  Schools  6«- 

xii.  Continued  Crowding  :  A  Miracle  of  Feeding 
In  those  days,  when  there  was  again  a  great  multitude,  and  they 
had  nothing  to  eat,  he  called  unto  him  his  disciples,  and  saith  unto 
them,  I  have  compassion  on  the  multitude,  because  they  continue 
with  me  now  three  days,  and  have  nothing  to  eat :  and  if  I  send 
them  away  fasting  to  their  home,  they  will  faint  in  the  way ;  and 
some  of  them  are  come  from  far.  And  his  disciples  answered  him, 
Whence  shall  one  be  able  to  fill  these  men  with  bread  here  in  a 
desert  place?  And  he  asked  them,  How  many  loaves  have  ye? 
And  they  said,  Seven.  And  he  commandeth  the  multitude  to  sit 
down  on  the  ground :  and  he  took  the  seven  loaves,  and  having 
given  thanks,  he  brake,  and  gave  to  his  disciples,  to  set  before  them ; 
and  they  set  them  before  the  multitude.  And  they  had  a  few 
small  fishes :  and  ha\dng  blessed  them,  he  commanded  to  set  these 
also  before  them.  And  they  did  eat,  and  were  filled :  and  they  took 
up,  of  broken  pieces  that  remained  over,  seven  baskets.  And  they 
were  about  four  thousand :  and  he  sent  them  away.  And  straight- 
way he  entered  into  the  boat  with  his  disciples,  and  came  into  the 
parts  of  Dalmanutha. 

And  the  Pharisees  came  forth,  and  began  to  question  with  him, 
seeking  of  him  a  sign  from  heaven,  tempting  him.  And  he  sighed 
deeply  in  his  spirit,  and  saith.  Why  doth  this  generation  seek  a 
sign  ?  verily  I  say  unto  you,  There  shall  no  sign  be  given  unto  this 
generation.  And  he  left  them,  and  again  entering  into  the  boat 
departed  to  the  other  side. 

And  they  forgot  to  take  bread ;  and  they  had  not  in  the  boat  with 
them  more  than  one  loaf.  And  he  charged  them,  saying.  Take  heed, 
beware  of  the  leaven  of  the  Pharisees  and  the  leaven  of  Herod. 
And  they  reasoned  one  with  another,  saying.  We  have  no  bread. 
And  Jesus  perceiving  it  saith  unto  them,  Why  reason  ye,  because 
ye  have  no  bread?  do  ye  not  yet  perceive,  neither  understand? 
have  ye  your  heart  hardened  ?  Having  eyes,  see  ye  not  ?  and  having 
ears,  hear  ye  not?  and  do  ye  not  remember?  When  I  brake  the 
five  loaves  among  the  five  thousand,  how  many  baskets  full  of 
broken  pieces  took  ye  up?  They  say  unto  him.  Twelve.  And 
when  the  seven  among  the  four  thousand,  how  many  basketfuls 
of  broken  pieces  took  ye  up  ?  And  they  say  unto  him,  Seven.  And 
he  said  unto  them.  Do  ye  not  yet  understand  ? 

54- 


^  Gospel  of  Mark  :    Historic  Memoirs 

xiii.    Another  Miracle  of  Healing 

And  they  come  unto  Bethsaida.  And  they  bring  to  him  a  bhnd 
man,  and  beseech  him  to  touch  him.  And  he  took  hold  of  the  bUnd 
man  by  the  hand,  and  brought  him  out  of  the  village  ;  and  when 
he  had  spit  on  his  eyes,  and  laid  his  hands  upon  him,  he  asked  him, 
Seest  thou  aught?  And  he  looked  up,  and  said,  I  see  men;  for 
I  behold  them  as  trees,  walking.  Then  again  he  laid  his  hands  upon 
his  eyes ;  and  he  looked  stedfastly,  and  was  restored,  and  saw  all 
things  clearly.  And  he  sent  him  away  to  his  home,  saying.  Do  not 
even  enter  into  the  village. 


xiv.   Recognition  of  Jesus  as  the  Christ :  Announcement  of  his 

Sufferings 

And  Jesus  went  forth,  and  his  disciples,  into  the  \dllages  of 
Caesarea  PhiHppi:  and  in  the  way  he  asked  his  disciples,  saying 
unto  them.  Who  do  men  say  that  I  am?  And  they  told  him,  say- 
ing, John  the  Baptist :  and  others,  EHjah ;  but  others.  One  of  the 
prophets.  And  he  asked  them,  But  who  say  ye  that  I  am?  Peter 
answereth  and  saith  unto  him.  Thou  art  the  Christ.  And  he 
charged  them  that  they  should  tell  no  man  of  him.  And  he  began 
to  teach  them,  that  the  Son  of  man  must  suffer  many  things,  and 
be  rejected  by  the  elders,  and  the  chief  priests,  and  the  scribes,  and 
be  killed,  and  after  three  days  rise  again.  And  he  spake  the  saying 
openly.  And  Peter  took  him,  and  began  to  rebuke  him.  But 
he  turning  about,  and  seeing  his  disciples,  rebuked  Peter,  and 
saith.  Get  thee  behind  me,  Satan :  for  thou  mindest  not  the  things 
of  God,  but  the  things  of  men.  And  he  called  unto  him  the  multi- 
tude with  his  disciples,  and  said  unto  them  :  If  any  man  would  come 
after  me,  let  him  deny  himself,  and  take  up  his  cross,  and  follow 
me.  For  whosoever  would  save  his  life  shall  lose  it ;  and  whoso- 
ever shall  lose  his  life  for  my  sake  and  the  gospel's  shall  save  it. 
For  what  doth  it  profit  a  man,  to  gain  the  whole  world,  and  forfeit 
his  life?  For  what  should  a  man  give  in  exchange  for  his  life? 
For  whosoever  shall  be  ashamed  of  me  and  of  my  words  in  this 
adulterous  and  sinful  generation,  the  Son  of  man  also  shall  be 
ashamed  of  him,  when  he  cometh  in  the  glory  of  his  Father  with 

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The  Modern  Reader's  Bible  for  Schools  8«- 

the  holy  angels.  And  he  said  unto  them,  Verily  I  say  unto  you, 
There  be  some  here  of  them  that  stand  by,  which  shall  in  no  wise 
taste  of  death,  till  they  see  the  kingdom  of  God  come  with  power. 

And  after  six  days  Jesus  taketh  with  him  Peter,  and  James,  and 
John,  and  bringeth  them  up  into  a  high  mountain  apart  by  them- 
selves :  and  he  was  transfigured  before  them :  and  his  garments 
became  glistering,  exceeding  white;  so  as  no  fuller  on  earth  can 
whiten  them.  And  there  appeared  unto  them  Elijah  with  Moses : 
and  they  were  talking  with  Jesus.  And  Peter  answereth  and  saith 
to  Jesus,  Rabbi,  it  is  good  for  us  to  be  here :  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one  for  Moses,  and  one  for  Elijah. 
For  he  wist  not  what  to  answer;  for  they  became  sore  afraid. 
And  there  came  a  cloud  overshadowing  them :  and  there  came  a 
voice  out  of  the  cloud.  This  is  my  beloved  Son  :  hear  ye  him.  And 
suddenly  looking  round  about,  they  saw  no  one  any  more,  save 
Jesus  only  with  themselves.  And  as  they  were  coming  down  from 
the  mountain,  he  charged  them  that  they  should  tell  no  man  what 
things  they  had  seen,  save  when  the  Son  of  man  should  have  risen 
again  from  the  dead.  And  they  kept  the  saying,  questioning 
among  themselves  what  the  rising  again  from  the  dead  should 
mean.  And  they  asked  him,  saying.  The  scribes  say  that  Elijah 
must  first  come.  And  he  said  unto  them :  Elijah  indeed  cometh 
first,  and  restoreth  all  things :  and  how  is  it  written  of  the  Son  of 
man,  that  he  should  suffer  many  things  and  be  set  at  nought? 
But  I  say  unto  you,  that  Elijah  is  come,  and  they  have  also  done 
unto  him  whatsoever  they  listed,  even  as  it  is  written  of  him. 

And  when  they  came  to  the  disciples,  they  saw  a  great  multitude 
about  them,  and  scribes  questioning  with  them.  And  straight- 
way all  the  multitude,  when  they  saw  him,  were  greatly  amazed, 
and  running  to  him  saluted  him.  And  he  asked  them,  What 
question  ye  with  them?  And  one  of  the  multitude  answered  him, 
Master,  I  brought  unto  thee  my  son,  which  hath  a  dumb  spirit; 
and  wheresoever  it  taketh  him,  it  dasheth  him  down ;  and  he  foam- 
eth,  and  grindeth  his  teeth,  and  pineth  away :  and  I  spake  to  thy 
disciples  that  they  should  cast  it  out;  and  they  were  not  able. 
And  he  answereth  them  and  saith,  O  faithless  generation,  how 
long  shall  I  be  with  you  ?  how  long  shall  I  bear  with  you  ?  bring 
him  unto  me.     And  they  brought  him  unto  him :    and  when  he 

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saw  him,  straightway  the  spirit  tare  him  grievously;  and  he  fell 
on  the  ground,  and  wallowed  foaming.  And  he  asked  his  father, 
How  long  time  is  it  since  this  hath  come  unto  him  ?  And  he  said, 
From  a  child.  And  oft-times  it  hath  cast  him  both  into  the  fire 
and  into  the  waters,  to  destroy  him  :  but  if  thou  canst  do  anything, 
have  compassion  on  us,  and  help  us.  And  Jesus  said  unto  him, 
If  thou  canst !  All  things  are  possible  to  him  that  believeth. 
Straightway  the  father  of  the  child  cried  out,  and  said,  I  believe; 
help  thou  mine  unbelief.  And  when  Jesus  saw  that  a  multitude 
came  running  together,  he  rebuked  the  unclean  spirit,  saying 
unto  him.  Thou  dumb  and  deaf  spirit,  I  command  thee,  come  out 
of  him,  and  enter  no  more  into  him.  And  having  cried  out,  and 
torn  him  much,  he  came  out :  and  the  child  became  as  one  dead ; 
insomuch  that  the  more  part  said,  He  is  dead.  But  Jesus  took  him 
by  the  hand,  and  raised  him  up,  and  he  arose.  And  when  he  was 
come  into  the  house,  his  disciples  asked  him  privately,  saying.  We 
could  not  cast  it  out.  And  he  said  unto  them,  This  kind  can  come 
out  by  nothing,  save  by  prayer. 

XV.   Difficulties  of  the  Disciples  in  understanding  the  Kingship 

of  Jesus 

And  they  went  forth  from  thence,  and  passed  through  Galilee ; 
and  he  would  not  that  any  man  should  know  it.  For  he  taught 
his  disciples,  and  said  unto  them,  The  Son  of  man  is  delivered  up 
into  the  hands  of  men,  and  they  shall  kill  him ;  and  when  he  is 
killed,  after  three  days  he  shall  rise  again.  But  they  understood 
not  the  saying,  and  were  afraid  to  ask  him. 

And  they  came  to  Capernaum :  and  when  he  was  in  the  house  he 
asked  them.  What  were  ye  reasoning  in  the  way?  But  they  held 
their  peace :  for  they  had  disputed  one  with  another  in  the  way, 
who  was  the  greatest.  And  he  sat  down,  and  called  the  twelve ; 
and  he  saith  unto  them,  If  any  man  would  be  first,  he  shall  be  last 
of  all,  and  minister  of  all.  And  he  took  a  Httle  child,  and  set  him  in 
the  midst  of  them :  and  taking  him  in  his  arms,  he  said  unto  them, 
Whosoever  shall  receive  one  of  such  little  children  in  my  name, 
receiveth  me  :  and  whosoever  receiveth  me,  receiveth  not  me,  but 
him  that  sent  me. 

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The  Modern  Reader's  Bible  for  Schools  S«- 

John  said  unto  him,  Master,  we  saw  one  casting  out  devils  in  thy 
name  :  and  we  forbade  him,  because  he  followed  not  us.  But  Jesus 
said.  Forbid  him  not.  For  there  is  no  man  which  shall  do  a  mighty 
work  in  my  name,  and  be  able  quickly  to  speak  evil  of  me.  For 
he  that  is  not  against  us  is  for  us.  For  whosoever  shall  give  you 
a  cup  of  water  to  drink,  because  ye  are  Christ's,  verily  I  say  unto 
you,  he  shall  in  no  wise  lose  his  reward.  And  whosoever  shall 
cause  one  of  these  Uttle  ones  that  beUeve  on  me  to  stumble,  it 
were  better  for  him  if  a  great  millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea.  And  if  thy  hand  cause  thee 
to  stumble,  cut  it  off :  it  is  good  for  thee  to  enter  into  life  maimed, 
rather  than  having  thy  two  hands  to  go  into  hell,  into  the  unquench- 
able fire.  And  if  thy  foot  cause  thee  to  stumble,  cut  it  off :  it  is 
good  for  thee  to  enter  into  life  halt,  rather  than  having  thy  two  feet 
to  be  cast  into  hell.  And  if  thine  eye  cause  thee  to  stumble,  cast 
it  out :  it  is  good  for  thee  to  enter  into  the  kingdom  of  God  with 
one  eye,  rather  than  having  two  eyes  to  be  cast  into  hell ;  where 
their  worm  dieth  not,  and  the  fire  is  not  quenched.  For  every  one 
shall  be  salted  with  fire.  Salt  is  good  :  but  if  the  salt  have  lost  its 
saltness,  wherewith  will  ye  season  it?  Have  salt  in  yourselves, 
and  be  at  peace  one  with  another. 

ocvi.    Test  Questions  for  Jesus  :  the  Question  of  Divorce 

And  he  arose  from  thence,  and  cometh  into  the  borders  of  Judaea 
and  beyond  Jordan :  and  multitudes  come  together  unto  him  again ; 
and,  as  he  was  wont,  he  taught  them  again.  And  there  came  unto 
him  Pharisees,  and  asked  him.  Is  it  lawful  for  a  man  to  put  away 
his  wife?  tempting  him.  And  he  answered  and  said  unto  them. 
What  did  Moses  command  you?  And  they  said,  Moses  suffered 
to  write  a  bill  of  divorcement,  and  to  put  her  away.  But  Jesus 
said  unto  them.  For  your  hardness  of  heart  he  wrote  you  this  com- 
mandment. But  from  the  beginning  of  the  creation,  '  Male  and 
female  made  he  them.'  For  this  cause  shall  a  man  leave  his 
father  and  mother,  and  shall  cleave  to  his  wife ;  and  the  twain 
shall  become  one  flesh :  so  that  they  are  no  more  twain,  but  one 
flesh.  What  therefore  God  hath  joined  together,  let  not  man  put 
asunder.     And  in  the  house  the  disciples  asked  him  again  of  this 

S8 


-»6  Gospel  of  Mark :    Historic  Memoirs 

matter.  And  he  saith  unto  them,  Whosoever  shall  put  away  his 
wife,  and  marry  another,  committeth  adultery  against  her :  and 
if  she  herself  shall  put  away  her  husband,  and  marry  another, 
she  committeth  adultery. 

xvii.   Jesus  and  the  Little  Children 

And  they  brought  unto  him  little  children,  that  he  should  touch 
them :  and  the  disciples  rebuked  them.  But  when  Jesus  saw  it, 
he  was  moved  with  indignation,  and  said  unto  them,  Suffer  the 
Uttle  children  to  come  unto  me  ;  forbid  them  not :  for  of  such  is  the 
kingdom  of  God.  Verily  I  say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he  shall  in  no  wise 
enter  therein.  And  he  took  them  in  his  arms,  and  blessed  them, 
laying  his  hands  upon  them. 

xviii.   Jesus  and  the  Rich  Youth 

And  as  he  was  going  forth  into  the  way,  there  ran  one  to  him, 
and  kneeled  to  him,  and  asked  him.  Good  Master,  what  shall  I 
do  that  I  may  inherit  eternal  life?  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  none  is  good  save  one,  even  God.  Thou 
knowest  the  commandments,  Do  not  kill.  Do  not  commit  adultery. 
Do  not  steal.  Do  not  bear  false  witness.  Do  not  defraud.  Honour 
thy  father  and  mother.  And  he  said  unto  him.  Master,  all  these 
things  have  I  observed  from  my  youth.  And  Jesus  looking  upon 
him  loved  him,  and  said  unto  him.  One  thing  thou  lackest:  go, 
sell  whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven :  and  come,  follow  me.  But  his  counte- 
nance fell  at  the  saying,  and  he  went  away  sorrowful :  for  he  was 
one  that  had  great  possessions.  And  Jesus  looked  round  about, 
and  saith  unto  his  disciples.  How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God !  And  the  disciples  were  amazed 
at  his  words.  But  Jesus  answereth  again,  and  saith  unto  them, 
Children,  how  hard  is  it  for  them  that  trust  in  riches  to  enter  into 
the  kingdom  of  God !  It  is  easier  for  a  camel  to  go  through  a 
needle's  eye,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God. 
And  they  were  astonished  exceedingly,  saying  unto  him,  Then  who 

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The  Modern  Reader's  Bible  for  Schools  8«- 

can  be  saved?  Jesus  looking  upon  them  saith,  With  men  it  is 
impossible,  but  not  with  God  :  for  all  things  are  possible  with  God. 
Peter  began  to  say  unto  him,  Lo,  we  have  left  all,  and  have  fol- 
lowed thee.  Jesus  said,  Verily  I  say  unto  you,  There  is  no  man 
that  hath  left  house,  or  brethren,  or  sisters,  or  mother,  or  father,  or 
children,  or  lands,  for  my  sake,  and  for  the  gospel's  sake,  but  he 
shall  receive  a  hundredfold  now  in  this  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children,  and  lands,  with  persecu- 
tions ;  and  in  the  world  to  come  eternal  life.  But  many  that  are 
first  shall  be  last ;  and  the  last  first. 

xix.   Jesus  leads  the  Way  to  Jerusalem  :    Perplexities  of  his  Fol- 
lowers 

And  they  were  in  the  way,  going  up  to  Jerusalem ;  and  Jesus  was 
going  before  them :  and  they  were  amazed ;  and  they  that  fol- 
lowed were  afraid.  And  he  took  again  the  twelve,  and  began  to 
tell  them  the  things  that  were  to  happen  unto  him,  saying,  Be- 
hold, we  go  up  to  Jerusalem ;  and  the  Son  of  man  shall  be  dehvered 
unto  the  chief  priests  and  the  scribes;  and  they  shall  condemn 
him  to  death,  and  shall  deliver  him  unto  the  Gentiles :  and  they 
shall  mock  him,  and  shall  spit  upon  him,  and  shall  scourge  him, 
and  shall  kill  him ;  and  after  three  days  he  shall  rise  again. 

And  there  come  near  unto  him  James  and  John,  the  sons  of 
Zebedee,  saying  unto  him,  Master,  we  would  that  thou  shouldest 
do  for  us  whatsoever  we  shall  ask  of  thee.  And  he  said  unto  them. 
What  would  ye  that  I  should  do  for  you?  And  they  said  unto 
him,  Grant  unto  us  that  we  may  sit,  one  on  thy  right  hand,  and 
one  on  thy  left  hand,  in  thy  glory.  But  Jesus  said  unto  them, 
Ye  know  not  what  ye  ask.  Are  ye  able  to  drink  the  cup  that  I 
drink?  or  to  be  baptized  with  the  baptism  that  I  am  baptized 
with?  And  they  said  unto  him,  We  are  able.  And  Jesus  said 
unto  them,  The  cup  that  I  drink  ye  shall  drink;  and  with  the 
baptism  that  I  am  baptized  withal  shall  ye  be  baptized :  but  to 
sit  on  my  right  hand  or  on  my  left  hand  is  not  mine  to  give :  but 
it  is  for  them  for  whom  it  hath  been  prepared.  And  when  the  ten 
heard  it,  they  began  to  be  moved  with  indignation  concerning 
James  and  John.     And  Jesus  called  them  to  him,  and  saith  unto 

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them :  Ye  know  that  they  which  are  accounted  to  rule  over  the 
Gentiles  lord  it  over  them ;  and  their  great  ones  exercise  authority 
over  them.  But  it  is  not  so  among  you  :  but  whosoever  would  be- 
come great  among  you,  shall  be  your  minister:  and  whosoever 
would  be  first  among  you,  shall  be  servant  of  all.  For  verily  the 
Son  of  man  came  not  to  be  ministered  unto,  but  to  minister,  and  to 
give  his  life  a  ransom  for  many. 

XX.   Jericho  :    Incident  of  Blind  Bartimceus 

And  they  come  to  Jericho :  and  as  he  went  out  from  Jericho, 
with  his  disciples  and  a  great  multitude,  the  son  of  Timaeus,  Barti- 
maeus,  a  blind  beggar,  was  sitting  by  the  way  side.  And  when 
he  heard  that  it  was  Jesus  of  Nazareth,  he  began  to  cry  out,  and 
say,  Jesus,  thou  son  of  David,  have  mercy  on  me.  And  many 
rebuked  him,  that  he  should  hold  his  peace :  but  he  cried  out  the 
more  a  great  deal.  Thou  son  of  David,  have  mercy  on  me.  And 
Jesus  stood  still,  and  said,  Call  ye  him.  And  they  call  the  blind 
man,  saying  unto  him.  Be  of  good  cheer :  rise,  he  calleth  thee.  And 
he,  casting  away  his  garment,  sprang  up,  and  came  to  Jesus.  And 
Jesus  answered  him,  and  said,  What  wilt  thou  that  I  should  do  unto 
thee?  And  the  blind  man  said  unto  him,  Rabboni,  that  I  may 
receive  my  sight.  And  Jesus  said  unto  him,  Go  thy  way ;  thy  faith 
hath  made  thee  whole.  And  straightway  he  received  his  sight, 
and  followed  him  in  the  way. 

xxi.    Royal  Entry  into  Jerusalem 

And  when  they  draw  nigh  unto  Jerusalem,  unto  Bethphage  and 
Bethany,  at  the  mount  of  Olives,  he  sendeth  two  of  his  disciples, 
and  saith  unto  them.  Go  your  way  into  the  village  that  is  over 
against  you :  and  straightway  as  ye  enter  into  it,  ye  shall  find  a 
colt  tied,  whereon  no  man  ever  yet  sat ;  loose  him,  and  bring  him. 
And  if  any  one  say  unto  you,  Why  do  ye  this?  say  ye,  The  Lord 
hath  need  of  him ;  and  straightway  he  will  send  him  back  hither. 
And  they  went  away,  and  found  a  colt  tied  at  the  door  without 
in  the  open  street ;  and  they  loose  him.  And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye,  loosing  the  colt?     And 

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The  Modern  Reader's  Bible  for  Schools  8«- 

they  said  unto  them  even  as  Jesus  had  said :  and  they  let  them  go. 
And  they  bring  the  colt  unto  Jesus,  and  cast  on  him  their  garments ; 
and  he  sat  upon  him.  And  many  spread  their  garments  upon  the 
way;  and  others  branches,  which  they  had  cut  from  the  fields. 
And  they  that  went  before,  and  they  that  followed,  cried,  '  Ho- 
sanna  '  —  '  Blessed  is  he  that  cometh  in  the  name  of  the  Lord  '  — 
'  Blessed  is  the  kingdom  that  cometh,  the  kingdom  of  our  father 
David  '  —  '  Hosanna  in  the  highest.' 

xxii.  Cleansing  of  the  Temple  and  Symbol  of  the  Fig  Tree 

And  he  entered  into  Jerusalem,  into  the  temple ;  and  when  he 
had  looked  round  about  upon  all  things,  it  being  now  eventide,  he 
went  out  unto  Bethany  with  the  twelve. 

And  on  the  morrow,  when  they  were  come  out  from  Bethany,  he 
hungered.  And  seeing  a  fig  tree  afar  off  having  leaves^  he  came, 
if  haply  he  might  find  anything  thereon :  and  when  he  came  to  it, 
he  found  nothing  but  leaves;  for  it  was  not  the  season  of  figs. 
And  he  answered  and  said  unto  it.  No  man  eat  fruit  from  thee 
henceforward  for  ever.     And  his  disciples  heard  it. 

And  they  come  to  Jerusalem :  and  he  entered  into  the  temple, 
and  began  to  cast  out  them  that  sold  and  them  that  bought  in  the 
temple,  and  overthrew  the  tables  of  the  money-changers,  and  the 
seats  of  them  that  sold  the  doves ;  and  he  would  not  suffer  that  any 
man  should  carry  a  vessel  through  the  temple.  And  he  taught, 
and  said  unto  them.  Is  it  not  written.  My  house  shall  be  called 
a  house  of  prayer  for  all  the  nations  ?  but  ye  have  made  it  a  den  of 
robbers.  And  the  chief  priests  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him :  for  they  feared  him,  for  all  the  mul- 
titude was  astonished  at  his  teaching. 

And  every  evening  he  went  forth  out  of  the  city. 

And  as  they  passed  by  in  the  morning,  they  saw  the  fig  tree 
withered  away  from  the  roots.  And  Peter  calling  to  remembrance 
saith  unto  him.  Rabbi,  behold,  the  fig  tree  which  thou  cursedst  is 
withered  away.  And  Jesus  answering  saith  unto  them  :  Have  faith 
in  God.  Verily  I  say  unto  you.  Whosoever  shall  say  unto  this 
mountain,  Be  thou  taken  up  and  cast  into  the  sea ;  and  shall  not 
doubt  in  his  heart,  but  shall  believe  that  what  he  saith  cometh  tp 

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pass ;  he  shall  have  it.  Therefore  I  say  unto  you,  All  things  what- 
soever ye  pray  and  ask  for,  beUeve  that  ye  have  received  them, 
and  ye  shall  have  them.  And  whensoever  ye  stand  praying, 
forgive,  if  ye  have  aught  against  any  one ;  that  your  Father  also 
which  is  in  heaven  may  forgive  you  your  trespasses. 

xxiii.   Challenge  to  the  Authority  of  Jesus 

And  they  come  again  to  Jerusalem  :  and  as  he  was  walking  in  the 
temple,  there  come  to  him  the  chief  priests,  and  the  scribes,  and  the 
elders ;  and  they  said  unto  him.  By  what  authority  doest  thou  these 
things  ?  or  who  gave  thee  this  authority  to  do  these  things  ?  And 
Jesus  said  unto  them,  I  will  ask  of  you  one  question,  and  answer 
me,  and  I  will  tell  you  by  what  authority  I  do  these  things.  The 
baptism  of  John,  was  it  from  heaven,  or  from  men?  answer  me. 
And  they  reasoned  with  themselves,  saying,  If  we  shall  say.  From 
heaven;  he  will  say,  Why  then  did  ye  not  believe  him?  But 
should  we  say,  From  men  —  they  feared  the  people  :  for  all  verily 
held  John  to  be  a  prophet.  And  they  answered  Jesus  and  say, 
We  know  not.  And  Jesus  saith  unto  them,  Neither  tell  I  you  by 
what  authority  I  do  these  things.  And  he  began  to  speak  unto 
them  in  parables.  A  man  planted  a  vineyard,  and  set  a  hedge 
about  it,  and  digged  a  pit  for  the  winepress,  and  built  a  tower, 
and  let  it  out  to  husbandmen,  and  went  into  another  country.  And 
at  the  season  he  sent  to  the  husbandmen  a  servant,  that  he  might 
receive  from  the  husbandmen  of  the  fruits  of  the  vineyard.  And 
they  took  him,  and  beat  him,  and  sent  him  away  empty.  And  again 
he  sent  unto  them  another  servant ;  and  him  they  wounded  in  the 
head,  and  handled  shamefully.  And  he  sent  another;  and  him 
they  killed :  and  many  others ;  beating  some,  and  kilUng  some. 
He  had  yet  one,  a  beloved  son  :  he  sent  him  last  unto  them,  saying, 
They  will  reverence  my  son.  But  those  husbandmen  said  among 
themselves,  This  is  the  heir ;  come,  let  us  kill  him,  and  the  inherit- 
ance shall  be  ours.  And  they  took  him,  and  killed  hun,  and  cast 
him  forth  out  of  the  vineyard.  What  therefore  will  the  lord  of  the 
vineyard  do  ?  he  will  come  and  destroy  the  husbandmen,  and  will 
give  the  vineyard  imto  others.  Have  ye  not  read  even  this  scrip- 
ture: 

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The  Modern  Reader's  Bible  for  Schools  8«- 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner  : 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 

And  they  sought  to  lay  hold  on  him ;  and  they  feared  the  multi- 
tude ;  for  they  perceived  that  he  spake  the  parable  against  them : 
and  they  left  him,  and  went  away. 

xxiv.   More   Test  Questions  for  Jesus 

And  they  send  unto  him  certain  of  the  Pharisees  and  of  the 
Herodians,  that  they  might  catch  him  in  talk.  And  when  they 
were  come,  they  say  unto  him.  Master,  we  know  that  thou  art 
true,  and  carest  not  for  any  one :  for  thou  regardest  not  the  person 
of  men,  but  of  a  truth  teachest  the  way  of  God :  Is  it  lawful  to  give 
tribute  unto  Caesar,  or  not?  Shall  we  give,  or  shall  we  not  give? 
But  he,  knowing  their  h3^ocrisy,  said  unto  them.  Why  tempt  ye 
me  ?  bring  me  a  penny,  that  I  may  see  it.  And  they  brought  it. 
And  he  saith  unto  them,  Whose  is  this  image  and  superscription? 
And  they  said  unto  him,  Caesar's.  And  Jesus  said  unto  them. 
Render  unto  Caesar  the  things  that  are  Caesar's,  and  unto  God  the 
things  that  are  God's.     And  they  marvelled  greatly  at  him. 

And  there  come  unto  him  Sadducees,  which  say  that  there  is  no 
resurrection;  and  they  asked  him,  saying,  Master,  Moses  wrote 
unto  us,  If  a  man's  brother  die,  and  leave  a  wife  behind  him,  and 
leave  no  child,  that  his  brother  should  take  his  wife,  and  raise  up 
seed  unto  his  brother.  There  were  seven  brethren :  and  the  first 
took  a  wife,  and  dying  left  no  seed ;  and  the  second  took  her,  and 
died,  leaving  no  seed  behind  him  ;  and  the  third  likewise :  and  the 
seven  left  no  seed.  Last  of  all  the  woman  also  died.  In  the  resur- 
rection whose  wife  shall  she  be  of  them  ?  for  the  seven  had  her  to 
wife.  Jesus  said  unto  them :  Is  it  not  for  this  cause  that  ye  err, 
that  ye  know  not  the  scriptures,  nor  the  power  of  God  ?  For  when 
they  shall  rise  from  the  dead,  they  neither  marry,  nor  are  given  in 
marriage  ;  but  are  as  angels  in  heaven.  But  as  touching  the  dead, 
that  they  are  raised  ;  have  ye  not  read  in  the  book  of  Moses,  in  the 
place  concerning  the  Bush,  how  God  spake  unto  him,  saying,  I 

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am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob?  He  is  not  the  God  of  the  dead,  but  of  the  Uving:  ye  do 
greatly  err. 

And  one  of  the  scribes  came,  and  heard  them  questioning  to- 
gether, and  knowing  that  he  had  answered  them  well,  asked  him, 
What  commandment  is  the  first  of  all?  Jesus  answered.  The  first 
is,  Hear,  O  Israel ;  The  Lord  our  God,  the  Lord  is  one  :  and  thou 
Shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind,  and  with  all  thy  strength.  The  second  is 
this,  Thou  Shalt  love  thy  neighbour  as  thyself.  There  is  none  other 
commandment  greater  than  these.  And  the  scribe  said  unto  him, 
Of  a  truth.  Master,  thou  hast  well  said  that  He  is  one ;  and  there  is 
none  other  but  He :  and  to  love  Him  with  all  the  heart,  and  with 
all  the  understanding,  and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  much  more  than  all  whole  burnt  offerings 
and  sacrifices.  And  when  Jesus  saw  that  he  answered  discreetly, 
he  said  unto  him.  Thou  art  not  far  from  the  kingdom  of  God.  And 
no  man  after  that  durst  ask  him  any  question. 

And  Jesus  answered  and  said,  as  he  taught  in  the  temple :  How 
say  the  scribes  that  the  Christ  is  the  son  of  David  ?  David  himself 
said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand, 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

David  himself  calleth  him  Lord  ;  and  whence  is  he  his  son  ?  And 
the  common  people  heard  him  gladly. 

And  in  his  teaching  he  said  :  Beware  of  the  scribes,  which  desire 
to  walk  in  long  robes,  and  to  have  salutations  in  the  marketplaces, 
and  chief  seats  in  the  synagogues,  and  chief  places  at  feasts :  they 
which  devour  widows'  houses,  and  for  a  pretence  make  long  pray- 
ers ;  these  shall  receive  greater  condemnation. 

XXV.   Jesus  and  the  Poor  Widow 

And  he  sat  down  over  against  the  treasury,  and  beheld  how  the 
multitude  cast  money  into  the  treasury :  and  many  that  were  rich 
cast  in  much.    And  there  came  a  poor  widow,  and  she  cast  in  two 

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The  Modern  Reader's  Bible  for  Schools  B^ 

mites,  which  make  a  farthing.  And  he  called  imto  him  his  dis- 
ciples, and  said  unto  them.  Verily  I  say  unto  you.  This  poor  widow 
cast  in  more  than  all  they  which  are  casting  into  the  treasury' :  for 
they  all  did  cast  in  of  their  superfluity ;  but  she  of  her  want  did  cast 
in  all  that  she  had,  even  aU  her  li\ing. 

xxvi.   Discourse  to  the  Inner  Circle  on  the  End  of  Things 

And  as  he  went  forth  out  of  the  temple,  one  of  his  disciples  saith 
unto  him,  Master,  behold,  what  manner  of  stones  and  what  manner 
of  buildiogs !  And  Jesus  said  unto  him,  Seest  thou  these  great 
buildings?  there  shall  not  be  left  here  one  stone  upon  another, 
which  shall  not  be  thrown  down. 

And  as  he  sat  on  the  mount  of  Olives  over  against  the  temple, 
Peter  and  James  and  John  and  Andrew  asked  him  privately,  Tell 
us,  when  shaU  these  thiags  be?  and  what  shall  be  the  sign  when 
these  things  are  all  about  to  be  accomplished?  And  Jesus  began 
to  say  imto  them : 

Take  heed  that  no  man  lead  you  astray.  Many  shall  come  in 
my  name,  saying.  I  am  he  :  and  shall  lead  many  astray.  And  when 
ye  shall  hear  of  wars  and  rumours  of  wars,  be  not  troubled  :  these 
thingsjmust  needs  come  to  pass :  but  the  end  is  not  yet.  For 
nation  shall  rise  against  nation,  and  kingdom  against  kingdom : 
there  shall  be  earthquakes  in  divers  places  :  there  shall  be  famines  : 
these  things  are  the  beginning  of  travail.  But  take  ye  heed  to 
yourselves  :  for  they  shall  deHver  you  up  to  coimcils  :  and  in  syna- 
gogues shall  ye  be  beaten ;  and  before  governors  and  kings  shall 
ye  stand  for  my  sake,  for  a  testimony  imto  them.  And  the  gospel 
must  first  be  preached  unto  all  the  nations.  And  when  they  lead 
you  to  judgement,  and  deUver  you  up.  be  not  anxious  beforehand 
what  ye  shall  speak:  but  whatsoever  shall  be  given  you  in  that 
hour,  that  speak  ye  :  for  it  is  not  ye  that  speak,  but  the  Holy  Ghost. 
And  brother  shall  deliver  up  brother  to  death,  and  the  father  his 
child ;  and  children  shall  rise  up  against  parents,  and  cause  them 
to  be  put  to  death.  And  ye  shall  be  hated  of  all  men  for  my  name's 
sake  :  but  he  that  endureth  to  the  end.  the  same  shall  be  saved. 

But  when  ye  see  the  abomination  of  desolation  standing  where  he 
ought  not  (let  him  that  readeth  understand),  then  let  them  that 

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are  in  Judaea  flee  unto  the  mountains :  and  let  him  that  is  on  the 
housetop  not  go  down,  nor  enter  in,  to  take  anything  out  of  his 
house :  and  let  him  that  is  in  the  field  not  return  back  to  take  his 
cloke.  But  woe  unto  them  that  are  with  child  and  to  them  that 
give  suck  in  those  days  !  And  pray  ye  that  it  be  not  in  the  winter. 
For  those  days  shall  be  tribulation,  such  as  there  hath  not  been 
the  like  from  the  beginning  of  the  creation  which  God  created  until 
now,  and  never  shall  be.  And  except  the  Lord  had  shortened  the 
days,  no  flesh  would  have  been  saved :  but  for  the  elect's  sake, 
whom  he  chose,  he  shortened  the  days.  And  then  if  any  man 
shall  say  unto  you,  Lo,  here  is  the  Christ :  or,  Lo,  there  ;  beUeve 
it  not :  for  there  shall  arise  false  Christs  and  false  prophets,  and 
shall  shew  signs  and  wonders,  that  they  may  lead  astray,  if  possible, 
the  elect.  But  take  ye  heed :  behold,  I  have  told  you  all  things 
beforehand. 

But  in  those  days,  after  that  tribulation,  the  sun  shall  be  dark- 
ened, and  the  moon  shall  not  give  her  Ught,  and  the  stars  shall  be 
falling  from  heaven,  and  the  powers  that  are  in  the  heavens  shall 
be  shaken.  And  then  shall  they  see  the  Son  of  man  coming  in 
clouds  with  great  power  and  glory.  And  then  shall  he  send  forth 
the  angels,  and  shall  gather  together  his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the  earth  to  the  uttermost  part  of 
heaven. 

Now  from  the  fig  tree  leam  her  parable  :  when  her  branch  is  now 
become  tender,  and  putteth  forth  its  leaves,  ye  know  that  the 
summer  is  nigh ;  even  so  ye  also,  when  ye  see  these  things  coming 
to  pass,  know  ye  that  he  is  nigh,  even  at  the  doors.  Verily  I  say 
unto  you,  This  generation  shall  not  pass  away,  until  all  these  things 
be  accomplished.  Heaven  and  earth  shall  pass  away :  but  my 
words  shall  not  pass  away.  But  of  that  day  or  that  hour  knoweth 
no  one,  not  even  the  angels  in  heaven,  neither  the  Son,  but  the 
Father. 

Take  ye  heed,  watch  and  pray  :  for  ye  know  not  when  the  time  is. 
It  is  as  when  a  man,  sojourning  in  another  country,  having  left  his 
house,  and  given  authority  to  his  servants,  to  each  one  his  work, 
commanded  also  the  porter  to  watch.  Watch  therefore :  for  ye 
know  not  when  the  lord  of  the  house  cometh,  whether  at  even,  or 
at  midnight,  or  at  cockcrowing,  or  in  the  morning;    lest  coming 

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The  Modern  Reader's  Bible  for  Schools  »- 

suddenly  he  find  you  sleeping.     And  what  I  say  unto  you  I  say 
unto  all,  Watch. 

xxvii.    The  Woman  with  the  Precious  Ointment,  and  Judas  Iscariot 

Now  after  two  days  was  the  feast  of  the  Passover  and  the  un- 
leavened bread :  and  the  chief  priests  and  the  scribes  sought  how 
they  might  take  him  with  subtilty,  and  kill  him :  for  they  said, 
Not  during  the  feast,  lest  haply  there  shall  be  a  tumult  of  the  people. 

And  while  he  was  in  Bethany  in  the  house  of  Simon  the  leper,  as 
he  sat  at  meat,  there  came  a  woman  having  an  alabaster  cruse  of 
ointment  of  spikenard  very  costly ;  and  she  brake  the  cruse,  and 
poured  it  over  his  head.  But  there  were  some  that  had  indignation 
among  themselves,  saying,  To  what  purpose  hath  this  waste  of 
the  ointment  been  made  ?  For  this  ointment  might  have  been  sold 
for  above  three  hundred  pence,  and  given  to  the  poor.  And  they 
murmured  against  her.  But  Jesus  said.  Let  her  alone ;  why  trouble 
ye  her?  she  hath  wrought  a  good  work  on  me.  For  ye  have  the 
poor  always  with  you,  and  whensoever  ye  will  ye  can  do  them  good : 
but  me  ye  have  not  always.  She  hath  done  what  she  could :  she 
hath  anointed  my  body  aforehand  for  the  burying.  And  verily 
I  say  unto  you.  Wheresoever  the  gospel  shall  be  preached  through- 
out the  whole  world,  that  also  which  this  woman  hath  done  shall 
be  spoken  of  for  a  memorial  of  her. 

And  Judas  Iscariot,  he  that  was  one  of  the  twelve,  went  away 
unto  the  chief  priests,  that  he  might  deliver  him  unto  them.  And 
they,  when  they  heard  it,  were  glad,  and  promised  to  give  him 
money.  And  he  sought  how  he  might  conveniently  deliver  him 
unto  them. 

xxviii.    The  Last  Supper 

And  on  the  first  day  of  unleavened  bread,  when  they  sacrificed 
the  Passover,  his  disciples  say  unto  him,  Where  wilt  thou  that 
we  go  and  make  ready  that  thou  mayest  eat  the  Passover?  And 
he  sendeth  two  of  his  disciples,  and  saith  unto  them,  Go  into  the 
city,  and  there  shall  meet  you  a  man  bearing  a  pitcher  of  water : 
follow  him ;  and  wheresoever  he  shall  enter  in,  say  to  the  goodman 
of  the  house,  The  Master  saith.  Where  is  my  guest-chamber,  where 

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^  Gospel  of  Mark  :    Historic  Memoirs 

I  shall  eat  the  Passover  with  my  disciples?  And  he  will  himself 
shew  you  a  large  upper  room  furnished  and  ready :  and  there  make 
ready  for  us.  And  the  disciples  went  forth,  and  came  into  the  city, 
and  found  as  he  had  said  unto  them :  and  they  made  ready  the 
Passover. 

And  when  it  was  evening  he  cometh  with  the  twelve.  And  as 
they  sat  and  were  eating,  Jesus  said,  Verily  I  say  unto  you.  One 
of  you  shall  betray  me,  even  he  that  eateth  with  me.  They  began 
to  be  sorrowful,  and  to  say  unto  him  one  by  one.  Is  it  I  ?  And  he 
said  unto  them,  It  is  one  of  the  twelve,  he  that  dippeth  with  me  in 
the  dish.  For  the  Son  of  man  goeth,  even  as  it  is  written  of  him : 
but  woe  unto  that  man  through  whom  the  Son  of  man  is  betrayed  ! 
good  were  it  for  that  man  if  he  had  not  been  born. 

And  as  they  were  eating,  he  took  bread,  and  when  he  had  blessed, 
he  brake  it,  and  gave  to  them,  and  said,  Take  ye :  this  is  my  body. 
And  he  took  a  cup,  and  when  he  had  given  thanks,  he  gave  to  them : 
and  they  all  drank  of  it.  And  he  said  unto  them.  This  is  my  blood 
of  the  covenant,  which  is  shed  for  many.  Verily  I  say  unto  you, 
I  will  no  more  drink  of  the  fruit  of  the  vine,  until  that  day  when  I 
drink  it  new  in  the  kingdom  of  God. 

xxix.  Gethsemane  and  the  Arrest  of  Jesus 

And  when  they  had  sung  a  hymn,  they  went  out  unto  the 
mount  of  Olives. 

And  Jesus  saith  unto  them.  All  ye  shall  be  offended :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the  sheep  shall  be  scattered 
abroad.  Howbeit,  after  I  am  raised  up,  I  will  go  before  you  into 
Gahlee.  But  Peter  said  unto  him.  Although  all  shall  be  offended, 
yet  will  not  I.  And  Jesus  saith  unto  him.  Verily  I  say  unto  thee, 
that  thou  to-day,  even  this  night,  before  the  cock  crow  twice,  shalt 
deny  me  thrice.  But  he  spake  exceeding  vehemently.  If  I  must 
die  with  thee,  I  will  not  deny  thee.  And  in  Hke  manner  also  said 
they  all. 

And  they  come  unto  a  place  which  was  named  Gethsemane :  and 
he  saith  unto  his  disciples.  Sit  ye  here,  while  I  pray.  And  he  taketh 
with  him  Peter  and  James  and  John,  and  began  to  be  greatly 
amazed,  and  sore  troubled.    And  he  saith  unto  them,  My  soul  is 

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The  Modern  Reader's  Bible  for  Schools  8«*- 

exceeding  sorrowful  even  unto  death :  abide  ye  here,  and  watch. 
And  he  went  forward  a  little,  and  fell  on  the  ground,  and  prayed 
that,  if  it  were  possible,  the  hour  might  pass  away  from  him.  And 
he  said,  Abba,  Father,  all  things  are  possible  unto  thee ;  remove  this 
cup  from  me :  howbeit  not  what  I  will,  but  what  thou  wilt.  And 
he  Cometh,  and  findeth  them  sleeping,  and  saith  unto  Peter,  Simon, 
sleepest  thou?  couldest  thou  not  watch  one  hour?  Watch  and 
pray,  that  ye  enter  not  into  temptation :  the  spirit  indeed  is  willing, 
but  the  flesh  is  weak.  And  again  he  went  away,  and  prayed,  say- 
ing the  same  words.  And  again  he  came,  and  found  them  sleeping, 
for  their  eyes  were  very  heavy ;  and  they  wist  not  what  to  answer 
him.  And  he  cometh  the  third  time,  and  saith  unto  them.  Sleep 
on  now,  and  take  your  rest :  it  is  enough ;  the  hour  is  come ;  be- 
hold, the  Son  of  man  is  betrayed  into  the  hands  of  sinners.  Arise, 
let  us  be  going :  behold,  he  that  betrayeth  me  is  at  hand. 

And  straightway,  while  he  yet  spake,  cometh  Judas,  one  of  the 
twelve,  and  with  him  a  multitude  with  swords  and  staves,  from 
the  chief  priests  and  the  scribes  and  the  elders.  Now  he  that  be- 
trayed him  had  given  them  a  token,  saying.  Whomsoever  I  shall 
kiss,  that  is  he ;  take  him,  and  lead  him  away  safely.  And  when 
he  was  come,  straightway  he  came  to  him,  and  saith.  Rabbi ;  and 
kissed  him.  And  they  laid  hands  on  him,  and  took  him.  But 
a  certain  one  of  them  that  stood  by  drew  his  sword,  and  smote 
the  servant  of  the  high  priest,  and  struck  off  his  ear.  And  Jesus 
answered  and  said  unto  them,  Are  ye  come  out,  as  against  a  robber, 
with  swords  and  staves  to  seize  me?  I  was  daily  with  you  in  the 
temple  teaching,  and  ye  took  me  not :  but  this  is  done  that  the 
scriptures  might  be  fulfilled.     And  they  all  left  him,  and  fled. 

And  a  certain  young  man  followed  with  him,  having  a  linen 
cloth  cast  about  him,  over  his  naked  body :  and  they  lay  hold  on 
him ;  but  he  left  the  Hnen  cloth,  and  fled  naked. 

And  they  led  Jesus  away  to  the  high  priest:  and  there  come 
together  with  him  all  the  chief  priests  and  the  elders  and  the  scribes. 
And  Peter  had  followed  him  afar  off,  even  within,  into  the  court 
of  the  high  priest ;  and  he  was  sitting  with  the  officers,  and  warm- 
ing himself  in  the  light  of  the  fire.  Now  the  chief  priests  and  the 
whole  council  sought  witness  against  Jesus  to  put  him  to  death; 
and  found  it  not.    For  many  bare  false  witness  against  him,  and 

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^  Gospel  of  Mark :   Historic  Memoirs 

their  witness  agreed  not  together.  And  there  stood  up  certain, 
and  bare  false  witness  against  him,  saying,  We  heard  him  say,  I 
will  destroy  this  temple  that  is  made  with  hands,  and  in  three  days 
I  ^vill  build  another  made  without  hands.  And  not  even  so  did 
their  witness  agree  together.  And  the  high  priest  stood  up  in  the 
midst,  and  asked  Jesus,  saying,  Answerest  thou  nothing?  what 
is  it  which  these  witness  against  thee?  But  he  held  his  peace,  and 
answered  nothing.  Again  the  high  priest  asked  him,  and  saith 
unto  him.  Art  thou  the  Christ,  the  Son  of  the  Blessed?  And 
Jesus  said,  I  am :  and  ye  shall  see  the  Son  of  man  sitting  at  the 
right  hand  of  power,  and  coming  with  the  clouds  of  heaven.  And 
the  high  priest  rent  his  clothes,  and  saith,  What  further  need  have 
we  of  witnesses?  Ye  have  heard  the  blasphemy :  what  think  ye? 
And  they  all  condemned  him  to  be  worthy  of  death.  And  some 
began  to  spit  on  him,  and  to  cover  his  face,  and  to  buffet  him,  and 
to  say  unto  him.  Prophesy:  and  the  ofl&cers  received  him  with 
blows  of  their  hands. 

And  as  Peter  was  beneath  in  the  court,  there  cometh  one  of  the 
maids  of  the  high  priest ;  and  seeing  Peter  warming  himself,  she 
looked  upon  him,  and  saith,  Thou  also  wast  with  the  Nazarene, 
even  Jesus.  But  he  denied,  saying,  I  neither  know,  nor  under- 
stand what  thou  sayest :  and  he  went  out  into  the  porch ;  and  the 
cock  crew.  And  the  maid  saw  him,  and  began  again  to  say  to  them 
that  stood  by.  This  is  one  of  them.  But  he  again  denied  it.  And 
after  a  Uttle  while  again  they  that  stood  by  said  to  Peter,  Of  a 
truth  thou  art  one  of  them;  for  thou  art  a  Galilaean.  But  he 
began  to  curse  and  to  swear,  I  know  not  this  man  of  whom  ye 
speak.  And  straightway  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word,  how  that  Jesus  said  unto  him, 
Before  the  cock  crow  twice,  thou  shalt  deny  me  thrice.  And  when 
he  thought  thereon,  he  wept. 

XXX.    Trial  of  Jesus  before  Pilate 

And  straightway  in  the  morning  the  chief  priests  with  the  elders 
and  scribes,  and  the  whole  council,  held  a  consultation,  and  bound 
Jesus,  and  carried  him  away,  and  delivered  him  up  to  Pilate.  And 
Pilate  asked  him,  Art  thou  the  King  of  the  Jews  ?    And  he  answer- 

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The  Modern  Reader's  Bible  for  Schools  8«- 

ing  saith  unto  him,  Thou  sayest.  And  the  chief  priests  accused 
him  of  many  things.  And  Pilate  again  asked  him,  saying,  Answer- 
est  thou  nothing?  behold  how  many  things  they  accuse  thee  of. 
But  Jesus  no  more  answered  anything;  insomuch  that  Pilate 
marvelled. 

Now  at  the  feast  he  used  to  release  unto  them  one  prisoner,  whom 
they  asked  of  him.  And  there  was  one  called  Barabbas,  lying 
bound  with  them  that  had  made  insurrection,  men  who  in  the  in- 
surrection had  committed  murder.  And  the  multitude  went  up 
and  began  to  ask  him  to  do  as  he  was  wont  to  do  unto  them.  And 
Pilate  answered  them,  saying,  Will  ye  that  I  release  unto  you  the 
King  of  the  Jews?  For  he  perceived  that  for  envy  the  chief 
priests  had  delivered  him  up.  But  the  chief  priests  stirred  up  the 
multitude,  that  he  should  rather  release  Barabbas  unto  them. 
And  Pilate  again  answered  and  said  unto  them.  What  then  shall 
I  do  unto  him  whom  ye  call  the  King  of  the  Jews  ?  And  they  cried 
out  again,  Crucify  him.  And  Pilate  said  unto  them.  Why, 
what  evil  hath  he  done?  But  they  cried  out  exceedingly.  Crucify 
him.  And  Pilate,  wishing  to  content  the  multitude,  released  unto 
them  Barabbas,  and  delivered  Jesus,  when  he  had  scourged  him, 
to  be  crucified. 

xxxi.   Incidents  of  the  Crucifixion 

And  the  soldiers  led  him  away  within  the  court,  which  is  the 
Praetorium;  and  they  call  together  the  whole  band.  And  they 
clothe  him  with  purple,  and  plaiting  a  crown  of  thorns,  they  put 
it  on  him ;  and  they  began  to  salute  him,  Hail,  King  of  the  Jews  ! 
And  they  smote  his  head  with  a  reed,  and  did  spit  upon  him,  and 
bowing  their  knees  worshipped  him.  And  when  they  had  mocked 
him,  they  took  off  from  him  the  purple,  and  put  on  him  his  gar- 
ments.    And  they  lead  him  out  to  crucify  him. 

And  they  compel  one  passing  by,  Simon  of  Cyrene,  coming  from 
the  country,  the  father  of  Alexander  and  Rufus,  to  go  with  them, 
that  he  might  bear  his  cross.  And  they  bring  him  unto  the  place 
Golgotha,  which  is,  being  interpreted.  The  place  of  a  skull.  And 
they  offered  him  wine  mingled  with  myrrh  :  but  he  received  it  not. 
And  they  crucify  him,  and  part  his  garments  among  them,  casting 

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-^  Gospel  of  Mark :    Historic  Memoirs 

lots  upon  them,  what  each  should  take.  And  it  was  the  third  hour, 
and  they  crucified  him.  And  the  superscription  of  his  accusation 
was  written  over : 

€\}t  Ittng  of  tfjE  3cfajs 

And  with  him  they  crucify  two  robbers;  one  on  his  right  hand, 
and  one  on  his  left.  And  they  that  passed  by  railed  on  him,  wag- 
ging their  heads,  and  saying.  Ha  !  thou  that  destroyest  the  temple, 
and  buildest  it  in  three  days,  save  thyself,  and  come  down  from 
the  cross.  In  like  manner  also  the  chief  priests  mocking  him 
among  themselves  with  the  scribes  said.  He  saved  others ;  himself 
he  cannot  save.  Let  the  Christ,  the  King  of  Israel,  now  come 
down  from  the  cross,  that  we  may  see  and  believe.  And  they 
that  were  crucified  with  him  reproached  him. 

And  when  the  sixth  hour  was  come,  there  was  darkness  over  the 
whole  land  until  the  ninth  hour.  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  Eloi,  Eloi,  lama  sahachthani?  which  is, 
being  interpreted,  My  God,  my  God,  why  hast  thou  forsaken  me? 
And  some  of  them  that  stood  by,  when  they  heard  it,  said.  Behold, 
he  calleth  Elijah.  And  one  ran,  and  filhng  a  sponge  full  of  vinegar, 
put  it  on  a  reed,  and  gave  him  to  drink,  saying.  Let  be ;  let  us  see 
whether  Elijah  cometh  to  take  him  down.  And  Jesus  uttered  a  loud 
voice,  and  gave  up  the  ghost.  And  the  veil  of  the  temple  was  rent 
in  twain  from  the  top  to  the  bottom.  And  when  the  centurion  which 
stood  by  over  against  him,  saw  that  he  so  gave  up  the  ghost,  he  said. 
Truly  this  man  was  the  Son  of  God.  And  there  were  also  women 
beholding  from  afar:  among  whom  were  both  Mary  Magdalene, 
and  Mary  the  mother  of  James  the  less  and  of  Joses,  and  Salome ; 
who,  when  he  was  in  GaHlee,  followed  him,  and  ministered  unto  him ; 
and  many  other  women  which  came  up  with  him  unto  Jerusalem.. 


xxxii.    The  Burial  of  Jesus 

And  when  even  was  now  come,  because  it  was  the  Preparation^^ 
there  came  Joseph  of  Arimathaea,  a  councillor  of  honourable  est^tCj; 
who  also  himself  was  looking  for  the  kingdom  of  God ;    and  ^he 

1  That  is,  the  day  before  the  sabbath. 
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The  Modern  Reader's  Bible  for  Schools  fit- 
boldly  went  in  unto  Pilate,  and  asked  for  the  body  of  Jesus.  And 
Pilate  marvelled  if  he  were  already  dead :  and  calling  unto  him  the 
centurion,  he  asked  him  whether  he  had  been  any  while  dead. 
And  when  he  learned  it  of  the  centurion,  he  granted  the  corpse  to 
Joseph.  And  he  bought  a  Unen  cloth,  and  taking  him  down, 
wound  him  in  the  linen  cloth,  and  laid  him  in  a  tomb  which  had 
been  hewn  out  of  a  rock ;  and  he  rolled  a  stone  against  the  door  of 
the  tomb.  And  Mary  Magdalene  and  Mary  the  mother  of  Joses 
beheld  where  he  was  laid. 

xxxiii.   An  Incident  of  the  Resurrection 

And  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary 
the  mother  of  James,  and  Salome,  bought  spices,  that  they  might 
come  and  anoint  him.  And  very  early  on  the  first  day  of  the 
week,  they  come  to  the  tomb  when  the  sun  was  risen.  And  they 
were  saying  among  themselves.  Who  shall  roll  us  away  the  stone 
from  the  door  of  the  tomb  ?  and  looking  up,  they  see  that  the  stone 
is  rolled  back :  for  it  was  exceeding  great.  And  entering  into  the 
tomb,  they  saw  a  young  man  sitting  on  the  right  side,  arrayed 
in  a  white  robe ;  and  they  were  amazed.  And  he  saith  unto  them, 
Be  not  amazed :  ye  seek  Jesus,  the  Nazarene,  which  hath  been 
crucified :  he  is  risen,  he  is  not  here :  behold,  the  place  where  they 
laid  him  !  But  go,  tell  his  disciples  and  Peter,  He  goeth  before  you 
into  GaUlee :  there  shall  ye  see  him,  as  he  said  unto  you.  And  they 
went  out,  and  fled  from  the  tomb  ;  for  trembling  and  astonishment 
had  come  upon  them :  and  they  said  nothing  to  any  one ;  for  they 
were  afraid. 

Appendix  :   Summary  of  the  Appearances  of  Jesus  after  the  Resur- 
rection 

Now  when  he  was  risen  early  on  the  first  day  of  the  week,  he 
appeared  first  to  Mary  Magdalene,  from  whom  he  had  cast  out 
seven  devils.  She  went  and  told  them  that  had  been  with  him, 
as  they  mourned  and  wept.  And  they,  when  they  heard  that  he 
was  alive,  and  had  been  seen  of  her,  disbeUeved. 

And  after  these  things  he  was  manifested  in  another  form  unto 

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^  Gospel  of  Mark  :    Historic  Memoirs 

two  of  them,  as  they  walked,  on  their  way  into  the  country.  And 
they  went  away,  and  told  it  unto  the  rest :  neither  believed  they 
them. 

And  afterward  he  was  manifested  unto  the  eleven  themselves 
as  they  sat  at  meat ;  and  he  upbraided  them  with  their  unbelief 
and  hardness  of  heart,  because  they  beheved  not  them  which  had 
seen  him  after  he  was  risen.  And  he  said  unto  them :  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  the  whole  creation.  He 
that  believeth  and  is  baptized  shall  be  saved ;  but  he  that  disbe- 
lieveth  shall  be  condemned.  And  these  signs  shall  follow  them 
that  believe :  in  my  name  shall  they  cast  out  devils ;  they  shall 
speak  with  new  tongues ;  they  shall  take  up  serpents,  and  if  they 
drink  any  deadly  thing,  it  shall  in  no  wise  hurt  them ;  they  shall 
lay  hands  on  the  sick,  and  they  shall  recover. 

So  then  the  Lord  Jesus,  after  he  had  spoken  unto  them,  was  re- 
ceived up  into  heaven,  and  sat  down  at  the  right  hand  of  God. 
And  they  went  forth,  and  preached  everywhere,  the  Lord  working 
with  them,  and  confirming  the  word  by  the  signs  that  followed. 


75 


The  Gospel  of  St,  Luke 

I.    The  Birth  and  Childhood  of  Jesus 
II.    John  the  Baptist  and  the  Appearance  of  Jesus  in  Public 

III.  The  Ministry  in  Galilee  up  to  the  Full  Recognition  of  Jesus 

by  the  Disciples 

IV.  The  Way  to  Jerusalem  and  Growing  Anticipation  of  the 

Kingdom 

V.    Jesus  in  Jerusalem 
VI.    The  Passion  and  Resurrection  of  Jesus 


The  Gospel  of  St,  Luke 


PREFACE 

Forasmuch  as  many  have  taken  in  hand  to  draw  up  a  narrative 
concerning  those  matters  which  have  been  fully  established  among  us, 
even  as  they  delivered  them  unto  us,  which  from  the  beginning  were 
eyewitnesses  and  ministers  of  the  word  :  it  seemed  good  to  me  also, 
having  traced  the  course  of  all  things  accurately  from  the  first,  to  write 
unto  thee  in  order,  most  excellent  Theophilus  ;  that  thou  mightest 
know  the  certainty  concerning  the  things  which  thou  wast  taught  by 
word  of  mouth. 


THE  BIRTH  AND   CHILDHOOD   OF  JESUS 

There  was  in  the  days  of  Herod,  king  of  Judaea,  a  certain  priest 
named  Zacharias,  of  the  course  of  Abijah :  and  he  had  a  wife  of 
the  daughters  of  Aaron,  and  her  name  was  Elisabeth.  And  they 
were  both  righteous  before  God,  walking  in  all  the  commandments 
and  ordinances  of  the  Lord  blameless.  And  they  had  no  child, 
because  that  Elisabeth  was  barren,  and  they  both  were  now  well 
stricken  in  years. 

Now  it  came  to  pass,  while  he  executed  the  priest's  office  before 
God  in  the  order  of  his  course,  according  to  the  custom  of  the  priest's 
office,  his  lot  was  to  enter  into  the  temple  of  the  Lord  and  burn 
incense.  And  the  whole  multitude  of  the  people  were  praying 
without  at  the  hour  of  incense.  And  there  appeared  unto  him  an 
angel  of  the  Lord  standing  on  the  right  side  of  the  altar  of  incense. 
And  Zacharias  was  troubled  when  he  saw  him,  and  fear  fell  upon 
him.  But  the  angel  said  unto  him,  Fear  not,  Zacharias :  because 
thy  supplication  is  heard,  and  thy  wife  EUsabeth  shall  bear  thee 
a  son,  and  thou  shalt  call  his  name  John.  And  thou  shalt  have 
joy  and  gladness;  and  many  shall  rejoice  at  his  birth.  For  he 
shall  be  great  in  the  sight  of  the  Lord,  and  he  shall  drink  no  wine 
nor  strong  drink  ;  and  he  shall  be  filled  with  the  Holy  Ghost,  even 
from  his  mother's  womb.  And  many  of  the  children  of  Israel 
shall  he  turn  unto  the  Lord  their  God.  And  he  shall  go  before 
his  face  in  the  spirit  and  power  of  Elijah,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient  to  walk  in  the  wisdom 
of  the  just ;  to  make  ready  for  the  Lord  a  people  prepared  for  him. 
And  Zacharias  said  unto  the  angel.  Whereby  shall  I  know  this? 
for  I  am  an  old  man,  and  my  wife  well  stricken  in  years.  And  the 
angel  answering  said  unto  him,  I  am  Gabriel,  that  stand  in  the 
presence  of  God ;  and  I  was  sent  to  speak  unto  thee,  and  to  bring 
thee  these  good  tidings.     And  behold,  thou  shalt  be  silent  and  not 

79 


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able  to  speak,  until  the  day  that  these  things  shall  come  to  pass, 
because  thou  believedst  not  my  words,  which  shall  be  fulfilled 
in  their  season.  And  the  people  were  waiting  for  Zacharias,  and 
they  marvelled  while  he  tarried  in  the  temple.  And  when  he  came 
out,  he  could  not  speak  unto  them :  and  they  perceived  that  he 
had  seen  a  vision  in  the  temple :  and  he  continued  making  signs 
unto  them,  and  remained  dumb.  And  it  came  to  pass,  when  the 
days  of  his  ministration  were  fulfilled,  he  departed  unto  his  house. 

And  after  these  days  Elisabeth  his  wife  conceived ;  and  she  hid 
herself  five  months,  saying,  Thus  hath  the  Lord  done  unto  me  in 
the  days  wherein  he  looked  upon  me,  to  take  away  my  reproach 
among  men. 

Now  in  the  sixth  month  the  angel  Gabriel  was  sent  from  God 
unto  a  city  of  Galilee,  named  Nazareth,  to  a  virgin  betrothed  to  a 
man  whose  name  was  Joseph,  of  the  house  of  David ;  and  the  vir- 
gin's name  was  Mary.  And  he  came  in  unto  her,  and  said,  Hail, 
thou  that  art  highly  favoured,  the  Lord  is  with  thee.  But  she  was 
greatly  troubled  at  the  saying,  and  cast  in  her  mind  what  manner 
of  salutation  this  might  be.  And  the  angel  said  unto  her.  Fear  not, 
Mary :  for  thou  hast  found  favour  with  God.  And  behold,  thou 
shalt  conceive  in  thy  womb,  and  bring  forth  a  son,  and  shalt  call 
his  name  Jesug.  He  shall  be  great,  and  shall  be  called  the  Son 
of  the  Most  High :  and  the  Lord  God  shall  give  unto  him  the  throne 
of  his  father  David :  and  he  shall  reign  over  the  house  of  Jacob 
for  ever ;  and  of  his  kingdom  there  shall  be  no  end.  And  Mary  said 
unto  the  angel,  How  shall  this  be,  seeing  I  know  not  a  man  ?  And 
the  angel  answered  and  said  unto  her,  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Most  High  shall  overshadow  thee : 
wherefore  also  that  which  is  to  be  born  shall  be  called  holy,  the  Son 
of  God.  And  behold,  EHsabeth  thy  kinswoman,  she  also  hath  con- 
ceived a  son  in  her  old  age :  and  this  is  the  sixth  month  with  her 
that  was  called  barren.  For  no  word  from  God  shall  be  void  of 
power.  And  Mary  said,  Behold,  the  handmaid  of  the  Lord ;  be 
it  unto  me  according  to  thy  word.  And  the  angel  departed  from 
her. 

And  Mary  arose  in  these  days  and  went  into  the  hill  country 
with  haste,  into  a  city  of  Judah ;  and  entered  into  the  house  of 
Zacharias  and  saluted  Elisabeth.    And  it  came  to  pass,  when 

80 


•^  Gospel  of  Luke  the  Historian 

Elisabeth  heard  the  salutation  of  Mary,  the  babe  leaped  in  her 
womb ;  and  Elisabeth  was  filled  with  the  Holy  Ghost ;  and  she 
hfted  up  her  voice  with  a  loud  cry,  and  said,  Blessed  art  thou  among 
women,  and  blessed  is  the  fruit  of  thy  womb.  And  whence  is  this 
to  me,  that  the  mother  of  my  Lord  should  come  unto  me?  For 
behold,  when  the  voice  of  thy  salutation  came  into  mine  ears,  the 
babe  leaped  in  my  womb  for  joy.  And  blessed  is  she  that  believed ; 
for  there  shall  be  a  fulfilment  of  the  things  which  have  been  spoken 
to  her  from  the  Lord.    And  Mary  said : 

My  soul  doth  magnify  the  Lord, 

And  my  spirit  hath  rejoiced  in  God  my  Saviour. 
For  he  hath  looked  upon  the  low  estate  of  his  handmaiden : 

For  behold,  from  henceforth  all  generations  shall  call  me  blessed. 
For  he  that  is  mighty  hath  done  to  me  great  things ;    and  holy  is 
his  name. 

And  his  mercy  is  unto  generations  and  generations  on  them  that 
fear  him. 
He  hath  shewed  strength  with  his  arm ; 

He  hath  scattered  the  proud  in  the  imagination  of  their  heart. 
He  hath  put  down  princes  from  their  thrones, 

And  hath  exalted  them  of  low  degree. 
The  hungry  he  hath  filled  with  good  things ; 

And  the  rich  he  hath  sent  empty  away. 
He  hath  holpen  Israel  his  servant,  that  he  might  remember  mercy 

(As  he  spake  unto  our  fathers)  toward  Abraham  and  his  seed  for 
ever. 

And  Mary  abode  with  her  about  three  months,  and  returned  unto 
her  house. 

Now  Elisabeth's  time  was  fulfilled  that  she  should  be  delivered ; 
and  she  brought  forth  a  son.  And  her  neighbours  and  her  kinsfolk 
heard  that  the  Lord  had  magnified  his  mercy  towards  her ;  and  they 
rejoiced  with  her.  And  it  came  to  pass  on  the  eighth  day,  that  they 
came  to  circumcise  the  child ;  and  they  would  have  called  him 
Zacharias,  after  the  name  of  his  father.  And  his  mother  answered 
and  said,  Not  so ;  but  he  shall  be  called  John.  Arldithey  said  unto 
her,  There  is  none  of  thy  kindred  that  is  called  by  this  name. 
G  8i 


The  Modern  Reader's  Bible  for  Schools  S*- 

And  they  made  signs  to  his  father,  what  he  would  have  him  called. 
And  he  asked  for  a  writing  tablet,  and  wrote,  saying,  His  name  is 
John.  And  they  marvelled  all.  And  his  mouth  was  opened  im- 
mediately, and  his  tongue  loosed,  and  he  spake,  blessing  God.  And 
fear  came  on  all  that  dwelt  round  about  them :  and  all  these  say- 
ings were  noised  abroad  throughout  all  the  hill  country  of  Judaea. 
And  all  that  heard  them  laid  them  up  in  their  heart,  saying.  What 
then  shall  this  child  be  ?  For  the  hand  of  the  Lord  was  with  him. 
And  his  father  Zacharias  was  filled  with  the  Holy  Ghost,  and 
prophesied,  saying : 

Blessed  be  the  Lord,  the  God  of  Israel ; 

For  he  hath  visited  and  wrought  redemption  for  his  people. 
And  hath  raised  up  a  horn  of  salvation  for  us  in  the  house  of  his 
servant  David, 
(As  he  spake  by  the  mouth  of  his  holy  prophets  which  have  been 
since  the  world  began,) 
Salvation  from  our  enemies. 

And  from  the  hand  of  all  that  hate  us ; 
To  shew  mercy  towards  our  fathers,  and  to  remember  his  holy 
covenant ; 
The  oath  which  he  sware  unto  Abraham  our  father,  to  grant 
unto  us, 
That  we  being  delivered  out  of  the  hand  of  our  enemies  should  serve 
him  without  fear. 
In  holiness  and  righteousness  before  him  all  our  days. 
Yea  and  thou,  child,  shalt  be  called  the  prophet  of  the  Most  High : 
For  thou  shalt  go  before  the  face  of  the  Lord  to  make  ready  his 

ways ; 
To  give  knowledge  of  salvation  unto  his  people  in  the  remission 
of  their  sins, 
Because  of  the  tender  mercy  of  our  God,  whereby  the  dayspring 
from  on  high  shall  visit  us, 
To  shine  upon  them  that  sit  in  darkness  and  the  shadow  of  death ; 
To  guide  our  feet  into  the  way  of  peace. 

And  the  child  grew,  and  waxed  strong  in  spirit,  and  w^as  in  the 
deserts  till  the  day  of  his  shewing  unto  Israel. 


■^  Gospel  of  Luke  the  Historian 

Now  it  came  to  pass  in  those  days,  there  went  out  a  decree  from 
Caesar  Augustus,  that  all  the  world  should  be  enrolled.  This  was 
the  first  enrolment  made  when  Quirinius  was  governor  of  Syria. 
And  all  went  to  enrol  themselves,  every  one  to  his  own  city.  And 
Joseph  also  went  up  from  Gahlee,  out  of  the  city  of  Nazareth,  into 
Judaea,  to  the  city  of  David,  which  is  called  Bethlehem,  because  he 
was  of  the  house  and  family  of  David ;  to  enrol  himself  with  Mary, 
who  was  betrothed  to  him,  being  great  with  child.  And  it  came  to 
pass,  while  they  were  there,  the  days  were  fulfilled  that  she  should 
be  delivered.  And  she  brought  forth  her  firstborn  son;  and  she 
wrapped  him  in  swaddUng  clothes,  and  laid  him  in  a  manger, 
because  there  was  no  room  for  them  in  the  inn. 

And  there  were  shepherds  in  the  same  country  abiding  in  the 
field,  and  keeping  watch  by  night  over  their  flock.  And  an  angel 
of  the  Lord  stood  by  them,  and  the  glory  of  the  Lord  shone  round 
about  them  :  and  they  were  sore  afraid.  And  the  angel  said  unto 
them,  Be  not  afraid ;  for  behold,  I  bring  you  good  tidings  of  great 
joy  which  shall  be  to  all  the  people :  for  there  is  born  to  you  this 
day  in  the  city  of  David  a  Saviour,  which  is  Christ  the  Lord.  And 
this  is  the  sign  unto  you ;  Ye  shall  find  a  babe  wrapped  in  swaddling 
clothes,  and  lying  in  a  manger.  And  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly  host  praising  God,  and 
saying : 

Glory  to  God  in  the  highest. 

And  on  earth  peace 

Among  men  in  whom  he  is  well  pleased. 

And  it  came  to  pass,  when  the  angels  went  away  from  them  into 
heaven,  the  shepherds  said  one  to  another,  Let  us  now  go  even 
unto  Bethlehem,  and  see  this  thing  that  is  come  to  pass,  which  the 
Lord  hath  made  known  unto  us.  And  they  came  with  haste,  and 
found  both  Mary  and  Joseph,  and  the  babe  lying  in  the  manger. 
And  when  they  saw  it,  they  made  known  concerning  the  saying 
which  was  spoken  to  them  about  this  child.  And  all  that  heard 
it  wondered  at  the  things  which  were  spoken  unto  them  by  the 
shepherds.  But  Mary  kept  all  these  sayings,  pondering  them  in  her 
heart.     And  the  shepherds  returned,  glorifying  and  praising  God 


The  Modern  Reader's  Bible  for  Schools  8«*- 

for  all  the  things  that  they  had  heard  and  seen,  even  as  it  was 
spoken  unto  them. 

And  when  eight  days  were  fulfilled  for  circumcising  him,  his 
name  was  called  Jfesus,  which  was  so  called  by  the  angel  before 
he  was  conceived  in  the  womb. 

And  when  the  days  of  their  purification  according  to  the  law  of 
Moses  were  fulfilled,  they  brought  him  up  to  Jerusalem,  to  present 
him  to  the  Lord  (as  it  is  written  in  the  law  of  the  Lord,  Every  male 
that  openeth  the  womb  shall  be  called  holy  to  the  Lord),  and  to  offer 
a  sacrifice  according  to  that  which  is  said  in  the  law  of  the  Lord,  A 
pair  of  turtledoves,  or  two  young  pigeons.  And  behold,  there  was  a 
man  in  Jerusalem,  whose  name  was  Simeon ;  and  this  man  was 
righteous  and  devout,  looking  for  the  consolation  of  Israel :  and  the 
Holy  Spirit  was  upon  him.  And  it  had  been  revealed  unto  him 
by  the  Holy  Spirit,  that  he  should  not  see  death,  before  he  had 
seen  the  Lord's  Christ.  And  he  came  in  the  Spirit  into  the  temple : 
and  when  the  parents  brought  in  the  child  Jesus,  that  they  might  do 
concerning  him  after  the  custom  of  the  law,  then  he  received  him 
into  his  arms,  and  blessed  God,  and  said : 

Now  lettest  thou  thy  servant  depart,  O  Lord, 

According  to  thy  word,  in  peace ; 
For  mine  eyes  have  seen  thy  salvation, 

Which  thou  hast  prepared  before  the  face  of  all  peoples ; 
A  light  for  revelation  to  the  Gentiles, 

And  the  glory  of  thy  people  Israel. 

And  his  father  and  his  mother  were  marvelHng  at  the  things  which 
were  spoken  concerning  him ;  and  Simeon  blessed  them,  and  said 
unto  Mary  his  mother.  Behold,  this  child  is  set  for  the  falhng  and 
rising  up  of  many  in  Israel ;  and  for  a  sign  which  is  spoken  against ; 
yea  and  a  sword  shall  pierce  through  thine  own  soul ;  that  thoughts 
out  of  many  hearts  may  be  revealed.  And  there  was  one  Anna, 
a  prophetess,  the  daughter  of  Phanuel,  of  the  tribe  of  Asher  (she 
was  of  a  great  age,  having  lived  with  a  husband  seven  years  from 
her  virginity,  and  she  had  been  a  widow  even  for  fourscore  and  four 
years),  which  departed  not  from  the  temple,  worshipping  with 
fastings  and  supplications  night  and  day.  And  coming  up  at  that 
very  hour  she  gave  thanks  unto  God,  and  spake  of  him  to  all  them 

84 


-^  Gospel  of  Luke  the  Historian 

that  were  looking  for  the  redemption  of  Jerusalem.  And  when 
they  had  accomplished  all  things  that  were  according  to  the  law 
of  the  Lord,  they  returned  into  Galilee,  to  their  own  city  Nazareth. 

And  the  child  grew,  and  waxed  strong,  filled  with  wisdom :  and 
the  grace  of  God  was  upon  him. 

And  his  parents  went  every  year  to  Jerusalem  at  the  feast  of  the 
passover.  And  when  he  was  twelve  years  old,  they  went  up  after 
the  custom  of  the  feast ;  and  when  they  had  fulfilled  the  days,  as 
they  were  returning,  the  boy  Jesus  tarried  behind  in  Jerusalem ; 
and  his  parents  knew  it  not ;  but  supposing  him  to  be  in  the  com- 
pany, they  went  a  day's  journey ;  and  they  sought  for  him  among 
their  kinsfolk  and  acquaintance :  and  when  they  found  him  not, 
they  returned  to  Jerusalem,  seeking  for  him.  And  it  came  to  pass, 
after  three  days  they  found  him  in  the  temple,  sitting  in  the  midst 
of  the  doctors,  both  hearing  them,  and  asking  them  questions: 
and  all  that  heard  him  were  amazed  at  his  understanding  and  his 
answers.  And  when  they  saw  him,  they  were  astonished :  and  his 
mother  said  unto  him,  Son,  why  hast  thou  thus  dealt  with  us? 
behold,  thy  father  and  I  sought  thee  sorrowing.  And  he  said  unto 
them.  How  is  it  that  ye  sought  me?  wist  ye  not  that  I  must  be  in 
my  Father's  house  ?  And  they  understood  not  the  saying  which  he 
spake  unto  them.  And  he  went  down  with  them,  and  came  to 
Nazareth ;  and  he  was  subject  unto  them :  and  his  mother  kept 
all  these  sayings  in  her  heart. 

And  Jesus  advanced  in  wisdom  and  stature,  and  in  favour  with 
God  and  men. 


II 

JOHN  THE  BAPTIST  AND  THE  APPEARANCE  OF  JESUS 

IN  PUBLIC 

Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar,  Pontius 
Pilate  being  governor  of  Judaea,  and  Herod  being  tetrarch  of  GaHlee, 
and  his  brother  Philip  tetrarch  of  the  region  of  Ituraea  and  Trachon- 
itis,  and  Lysanias  tetrarch  of  Abilene,  in  the  high-priesthood  of 
Annas  and  Caiaphas,  the  word  of  God  came  unto  John  the  son  of 

85 


The  Modern  Reader's  Bible  for  Schools  8«- 

Zacharias  in  the  wilderness.  And  he  came  into  all  the  region  round 
about  Jordan,  preaching  the  baptism  of  repentance  unto  remission 
of  sins ;  as  it  is  written  in  the  book  of  the  words  of  Isaiah  the 
prophet : 

The  voice  of  one  crying  in  the  wilderness, 

Make  ye  ready  the  way  of  the  Lord, 

Make  his  paths  straight. 

Every  valley  shall  be  filled, 

And  every  mountain  and  hill  shall  he  brought  low; 

And  the  crooked  shall  become  straight, 

And  the  rough  ways  smooth ; 

And  all  flesh  shall  see  the  salvation  of  God. 

He  said  therefore  to  the  multitudes  that  went  out  to  be  baptized 
of  him,  Ye  offspring  of  vipers,  who  warned  you  to  flee  from  the 
wrath  to  come?  Bring  forth  therefore  fruits  worthy  of  repentance, 
and  begin  not  to  say  within  yourselves,  We  have  Abraham  to  our 
father :  for  I  say  unto  you,  that  God  is  able  of  these  stones  to  raise 
up  children  unto  Abraham.  And  even  now  is  the  axe  also  laid 
unto  the  root  of  the  trees :  every  tree  therefore  that  bringeth  not 
forth  good  fruit  is  hewn  down,  and  cast  into  the  fire.  And  the 
multitudes  asked  him,  saying.  What  then  must  we  do?  And  he 
answered  and  said  unto  them.  He  that  hath  two  coats,  let  him  im- 
part to  him  that  hath  none  ;  and  he  that  hath  food,  let  him  do  like- 
wise. And  there  came  also  publicans  to  be  baptized,  and  they  said 
unto  him,  Master,  what  must  we  do?  And  he  said  unto  them. 
Extort  no  more  than  that  which  is  appointed  you.  And  soldiers 
also  asked  him,  saying.  And  we,  what  must  we  do?  And  he  said 
unto  them.  Do  violence  to  no  man,  neither  exact  anything  wrong- 
fully ;  and.  be  content  with  your  wages. 

And  as  the  people  were  in  expectation,  and  all  men  reasoned  in 
their  hearts  concerning  John,  whether  haply  he  were  the  Christ, 
John  answered,  saying  unto  them  all :  I  indeed  baptize  you  with 
water ;  but  there  cometh  he  that  is  mightier  than  I,  the  latchet  of 
whose  shoes  I  am  not  worthy  to  unloose :  he  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire :  whose  fan  is  in  his  hand,  throughly 
to  cleanse  his  threshing-floor,  and  to  gather  the  wheat  into  his 
garner ;    but  the  chaff  he  will  burn  up  with  unquenchable  fire. 


-^  Gospel  of  Luke  the  Historian 

With  many  other  exhortations  therefore  preached  he  good  tidings 
unto  the  people.  But  Herod  the  tetrarch,  being  reproved  by  him 
for  Herodias  his  brother's  wife,  and  for  all  the  evil  things  which 
Herod  had  done,  added  yet  this  above  all,  that  he  shut  up  John 
in  prison. 

Now  it  came  to  pass,  when  all  the  people  were  baptized,  that,  Jesus 
also  having  been  baptized,  and  praying,  the  heaven  was  opened, 
and  the  Holy  Ghost  descended  in  a  bodily  form,  as  a  dove,  upon 
him,  and  a  voice  came  out  of  heaven.  Thou  art  my  beloved  Son ; 
in  thee  I  am  well  pleased. 

And  Jesus,  full  of  the  Holy  Spirit,  returned  from  the  Jordan,  and 
was  led  by  the  Spirit  in  the  wilderness  during  forty  days,  being 
tempted  of  the  devil.  And  he  did  eat  nothing  in  those  days :  and 
when  they  were  completed,  he  hungered.  And  the  devil  said  unto 
him,  If  thou  art  the  Son  of  God,  command  this  stone  that  it  become 
bread.  And  Jesus  answered  unto  him.  It  is  written,  Man  shall 
not  live  by  bread  alone.  And  he  led  him  up,  and  shewed  him  all  the 
kingdoms  of  the  world  in  a  moment  of  time.  And  the  devil  said 
unto  him,  To  thee  will  I  give  all  this  authority,  and  the  glory  of 
them:  for  it  hath  been  delivered  unto  me,  and  to  whomsoever  I 
will  I  give  it ;  if  thou  therefore  wilt  worship  before  me,  it  shall  all 
be  thine.  And  Jesus  answered  and  said  unto  him,  It  is  written, 
Thou  shall  worship  the  Lord  thy  God,  and  him  only  shall  thou  serve. 
And  he  led  him  to  Jerusalem,  and  set  him  on  the  pinnacle  of  the 
temple,  and  said  unto  him.  If  thou  art  the  Son  of  God,  cast  thyself 
down  from  hence :   for  it  is  written, 

He  shall  give  his  angels  charge  concerning  thee,  to  guard  thee : 

and, 

On  their  hands  they  shall  bear  thee  up, 

Lest  haply  thou  dash  thy  foot  against  a  stone. 

And  Jesus  answering  said  unto  him,  It  is  said.  Thou  shall  not  tempt 
the  Lord  thy  God. 

And  when  the  devil  had  completed  every  temptation,  he  departed 
from  him  for  a  season. 


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The  Modern  Reader's  Bible  for  Schools  St- 
ill 

THE  MINISTRY  IN  GALILEE  UP  TO  THE  FULL  REC- 
OGNITION OF   JESUS   BY  THE   DISCIPLES 

And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee :  and 
a  fame  went  out  concerning  him  through  all  the  region  round 
about.     And  he  taught  in  their  synagogues,  being  glorified  of  all. 

And  he  came  to  Nazareth,  where  he  had  been  brought  up  :  and 
he  entered,  as  his  custom  was,  into  the  synagogue  on  the  sabbath 
Opening  of  ^^3^'  ^^^  stood  up  to  read.  And  there  was  dehvered 
the  Ministry  unto  him  the  book  of  the  prophet  Isaiah.  And  he 
in  Galilee  opened  the  book,  and  found  the  place  where  it  was 
written.  The  Spirit  of  the  Lord  is  upon  me,  because  he  anointed  me 
to  preach  good  tidings  to  the  poor  :  he  hath  sent  me  to  proclaim  release 
to  the  captives  J  and  recovering  of  sight  to  the  blind,  to  set  at  liberty  them 
that  are  bruised,  to  proclaim  the  acceptable  year  of  the  Lord.  And  he 
closed  the  book,  and  gave  it  back  to  the  attendant,  and  sat  down : 
and  the  eyes  of  all  in  the  synagogue  were  fastened  on  him.  And 
he  began  to  say  unto  them.  To-day  hath  this  scripture  been  fulfilled 
in  your  ears.  And  all  bare  him  witness,  and  wondered  at  the  words 
of  grace  which  proceeded  out  of  his  mouth :  and  they  said.  Is  not 
this  Joseph's  son?  And  he  said  unto  them  :  Doubtless  ye  will  say 
unto  me  this  parable.  Physician,  heal  thyself :  whatsoever  we  have 
heard  done  at  Capernaum,  do  also  here  in  thine  own  coimtry. 
And  he  said.  Verily  I  say  unto  you.  No  prophet  is  acceptable  in  his 
own  country.  But  of  a  truth  I  say  unto  you.  There  were  many 
widows  in  Israel  in  the  days  of  EUjah,  when  the  heaven  was  shut 
up  three  years  and  six  months,  when  there  came  a  great  famine 
over  all  the  land ;  and  unto  none  of  them  was  Elijah  sent,  but  only 
to  Zarephath,  in  the  land  of  Sidon,  unto  a  woman  that  was  a  widow. 
And  there  were  many  lepers  in  Israel  in  the  time  of  Elisha  the 
prophet ;  and  none  of  them  was  cleansed,  but  only  Naaman  the 
Syrian.  And  they  were  all  filled  with  wrath  in  the  synagogue,  as  they 
heard  these  things  ;  and  they  rose  up,  and  cast  him  forth  out  of  the 
city,  and  led  him  unto  the  brow  of  the  hill  whereon  their  city  was 
built,  that  they  might  throw  him  down  headlong.  But  he  passing 
through  the  midst  of  them  went  his  way. 


-^  Gospel  of  Luke  the  Historian 

And  he  came  down  to  Capernaum,  a  city  of  GaHlee.  And  he  was 
teaching  them  on  the  sabbath  day :  and  they  were  astonished  at 
his  teaching ;  for  his  word  was  with  authority.  And  in  the  syna- 
gogue there  was  a  man,  which  had  a  spirit  of  an  unclean  devil; 
and  he  cried  out  with  a  loud  voice.  Ah !  what  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth?  art  thou  come  to  destroy  us?  I 
know  thee  who  thou  art,  the  Holy  One  of  God.  And  Jesus  rebuked 
him,  saying.  Hold  thy  peace,  and  come  out  of  him.  And  when 
the  devil  had  thrown  him  down  in  the  midst,  he  came  out  of  him, 
having  done  him  no  hurt.  And  amazement  came  upon  all,  and  they 
spake  together,  one  with  another,  saying,  What  is  this  word  ?  for 
with  authority  and  power  he  commandeth  the  unclean  spirits,  and 
they  come  out.  And  there  went  forth  a  rumour  concerning  him 
into  every  place  of  the  region  round  about. 

And  he  rose  up  from  the  synagogue,  and  entered  into  the  house 
of  Simon.  And  Simon's  wife's  mother  was  holden  with  a  great 
fever;  and  they  besought  him  for  her.  And  he  stood  over  her, 
and  rebuked  the  fever ;  and  it  left  her :  and  immediately  she  rose 
up  and  ministered  unto  them. 

And  when  the  sun  was  setting,  all  they  that  had  any  sick  with 
divers  diseases  brought  them  unto  him ;  and  he  laid  his  hands  on 
every  one  of  them,  and  healed  them.  And  devils  also  came  out 
from  many,  crying  out,  and  saying.  Thou  art  the  Son  of  God. 
And  rebuking  them,  he  suffered  them  not  to  speak,  because  they 
knew  that  he  was  the  Christ. 

And  when  it  was  day,  he  came  out  and  went  into  a  desert  place : 
and  the  multitudes  sought  after  him,  and  came  unto  him,  and  would 
have  stayed  him,  that  he  should  not  go  from  them.  But  he  said 
unto  them,  I  must  preach  the  good  tidings  of  the  kingdom  of  God 
to  the  other  cities  also :  for  therefore  was  I  sent. 

And  he  was  preaching  in  the  synagogues  of  Galilee. 

Now  it  came  to  pass,  while  the  multitude  pressed  upon  him  and 
heard  the  word  of  God,  that  he  was  standing  by  the  lake  of  Gennes- 
aret ;  and  he  saw  two  boats  standing  by  the  lake :  but  the  fisher- 
men had  gone  out  of  them,  and  were  washing  their  nets.  And  he 
entered  into  one  of  the  boats,  which  was  Simon's,  and  asked  him 
to  put  out  a  little  from  the  land.  And  he  sat  down  and  taught 
the  multitudes  out  of  the  boat.     And  when  he  had  left  speaking, 

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The  Modern  Reader's  Bible  for  Schools  8«- 

he  said  unto  Simon,  Put  out  into  the  deep,  and  let  down  your  nets 
for  a  draught.  And  Simon  answered  and  said,  Master,  we  toiled 
all  night,  and  took  nothing :  but  at  thy  word  I  will  let  down  the 
nets.  And  when  they  had  this  done,  they  inclosed  a  great  multi- 
tude of  fishes ;  and  their  nets  were  breaking ;  and  they  beckoned 
unto  their  partners  in  the  other  boat,  that  they  should  come  and 
help  them.  And  they  came,  and  filled  both  the  boats,  so  that  they 
began  to  sink.  But  Simon  Peter,  when  he  saw  it,  fell  down  at  Jesus' 
knees,  saying.  Depart  from  me;  for  I  am  a  sinful  man,  O  Lord. 
For  he  was  amazed,  and  all  that  were  with  him,  at  the  draught 
of  the  fishes  which  they  had  taken ;  and  so  were  also  James  and 
John,  sons  of  Zebedee,  which  were  partners  with  Simon.  And 
Jesus  said  unto  Simon,  Fear  not;  from  henceforth  thou  shalt 
catch  men.  And  when  they  had  brought  their  boats  to  land,  they 
left  all,  and  followed  him. 

And  it  came  to  pass,  while  he  was  in  one  of  the  cities,  behold,  a 
man  full  of  leprosy :  and  when  he  saw  Jesus,  he  fell  on  his  face,  and 
besought  him,  saying,  Lord,  if  thou  wilt,  thou  canst  make  me  clean. 
And  he  stretched  forth  his  hand,  and  touched  him,  saying,  I  will ; 
be  thou  made  clean.  And  straightway  the  leprosy  departed  from 
him.  And  he  charged  him  to  tell  no  man :  but  go  thy  way,  and 
shew  thyself  to  the  priest,  and  offer  for  thy  cleansing,  according 
as  Moses  commanded,  for  a  testimony  unto  them.  But  so  much 
the  more  went  abroad  the  report  concerning  him :  and  great  mul- 
titudes came  together  to  hear,  and  to  be  healed  of  their  infirmities. 
But  he  withdrew  himself  in  the  deserts,  and  prayed. 

And  it  came  to  pass  on  one  of  those  days,  that  he  was  teaching ; 
and  there  were  Pharisees  and  doctors  of  the  law  sitting  by,  which 
Rise  of  were  come  out  of  every  village  of  Galilee  and  Judaea 

opposition  and  Jerusalem  :  and  the  power  of  the  Lord  was  with 
him  to  heal.  And  behold,  men  bring  on  a  bed  a  man  that  was 
palsied :  and  they  sought  to  bring  him  in,  and  to  lay  him  before 
him.  And  not  finding  by  what  way  they  might  bring  him  in  be- 
cause of  the  multitude,  they  went  up  to  the  housetop,  and  let  him 
down  through  the  tiles  with  his  couch  into  the  midst  before  Jesus. 
And  seeing  their  faith,  he  said,  Man,  thy  sins  are  forgiven  thee. 
And  the  scribes  and  the  Pharisees  began  to  reason,  saying,  WHio  is 
this  that  speaketh  blasphemies?     Who  can  forgive  sins,  but  God 

90 


-^  Gospel  of  Luke  the  Historian 

alone?  But  Jesus  perceiving  their  reasonings,  answered  and  said 
unto  them,  What  reason  ye  in  your  hearts?  Whether  is  easier,  to 
say,  Thy  sins  are  forgiven  thee;  or  to  say.  Arise  and  walk? 
But  that  ye  may  know  that  the  Son  of  man  hath  power  on  earth 
to  forgive  sins  (he  said  unto  him  that  was  palsied),  I  say  unto  thee, 
Arise,  and  take  up  thy  couch,  and  go  unto  thy  house.  And  im- 
mediately he  rose  up  before  them,  and  took  up  that  whereon  he 
lay,  and  departed  to  his  house,  glorifying  God.  And  amazement 
took  hold  on  all,  and  they  glorified  God ;  and  they  were  filled  with 
fear,  saying.  We  have  seen  strange  things  to-day. 

And  after  these  things  he  went  forth,  and  beheld  a  pubhcan, 
named  Levi,  sitting  at  the  place  of  toll,  and  said  unto  him.  Follow 
me.  And  he  forsook  all,  and  rose  up  and  followed  him.  And  Levi 
made  him  a  great  feast  in  his  house :  and  there  was  a  great  multi- 
tude of  pubhcans  and  of  others  that  were  sitting  at  meat  with  them. 
And  the  Pharisees  and  their  scribes  murmured  against  his  disciples, 
saying.  Why  do  ye  eat  and  drink  with  the  publicans  and  sinners? 
And  Jesus  answering  said  unto  them,  They  that  are  whole  have  no 
need  of  a  physician  ;  but  they  that  are  sick.  I  am  not  come  to  call 
the  righteous  but  sinners  to  repentance.  And  they  said  unto  him, 
The  disciples  of  John  fast  often,  and  make  suppHcations ;  likewise 
also  the  disciples  of  the  Pharisees ;  but  thine  eat  and  drink.  And 
Jesus  said  unto  them.  Can  ye  make  the  sons  of  the  bride-chamber 
fast,  while  the  bridegroom  is  with  them?  But  the  days  will  come  ; 
and  when  the  bridegroom  shall  be  taken  away  from  them,  then 
will  they  fast  in  those  days.  And  he  spake  also  a  parable  unto 
them :  No  man  rendeth  a  piece  from  a  new  garment  and  putteth 
it  upon  an  old  garment ;  else  he  will  rend  the  new,  and  also  the 
piece  from  the  new  will  not  agree  with  the  old.  And  no  man  put- 
teth new  wine  into  old  wine-skins ;  else  the  new  wine  will  burst 
the  skins,  and  itself  will  be  spilled,  and  the  skins  will  perish.  But 
new  wine  must  be  put  into  fresh  wine-skins.  And  no  man  having 
drunk  old  wine  desireth  new  :  for  he  saith.  The  old  is  good. 

Now  it  came  to  pass  on  a  sabbath,  that  he  was  going  through 
the  cornfields ;  and  his  disciples  plucked  the  ears  of  corn,  and  did 
eat,  rubbing  them  in  their  hands.  But  certain  of  the  Pharisees 
said.  Why  do  ye  that  which  it  is  not  lawful  to  do  on  the  sabbath 
day  ?    And  Jesus  answering  them  said :  Have  ye  not  read  even  this, 

91 


The  Modern  Reader's  Bible  for  Schools  S*- 

what  David  did,  when  he  was  an  hungred,  he,  and  they  that  were 
with  him ;  how  he  entered  into  the  house  of  God,  and  did  take  and 
eat  the  shewbread,  and  gave  also  to  them  that  were  with  him; 
which  it  is  not  lawful  to  eat  save  for  the  priests  alone?  And  he 
said  unto  them,  The  Son  of  man  is  lord  of  the  sabbath. 

And  it  came  to  pass  on  another  sabbath,  that  he  entered  into  the 
synagogue  and  taught :  and  there  was  a  man  there,  and  his  right 
hand  was  withered.  And  the  scribes  and  the  Pharisees  watched 
him,  whether  he  would  heal  on  the  sabbath;  that  they  might 
find  how  to  accuse  him.  But  he  knew  their  thoughts ;  and  he  said 
to  the  man  that  had  his  hand  withered.  Rise  up,  and  stand  forth 
in  the  midst.  And  he  arose  and  stood  forth.  And  Jesus  said  unto 
them,  I  ask  you.  Is  it  lawful  on  the  sabbath  to  do  good,  or  to  do 
harm  ?  to  save  a  Uf  e,  or  to  destroy  it  ?  And  he  looked  round  about 
on  them  all,  and  said  unto  him.  Stretch  forth  thy  hand.  And  he 
did  so:  and  his  hand  was  restored.  But  they  were  filled  with 
madness;  and  communed  one  with  another  what  they  might  do 
to  Jesus. 

And  it  came  to  pass  in  these  days,  that  he  went  out  into  the 
mountain  to  pray ;  and  he  continued  all  night  in  prayer  to  God. 
Discourse  to  ^^^  when  it  was  day,  he  called  his  disciples :  and  he 
the  disciples  chose  from  them  twelve,  whom  also  he  named  apostles ; 
andmulti-  Simon,  whom  he  also  named  Peter,  and  Andrew  his 
brother,  and  James  and  John,  and  Philip  and  Bartholo- 
mew, and  Matthew  and  Thomas,  and  James  the  son  of  Alphaeus, 
and  Simon  which  was  called  the  Zealot,  and  Judas  the  son  of  James, 
and  Judas  Iscariot,  which  was  the  traitor ;  and  he  came  down  with 
them,  and  stood  on  a  level  place,  and  a  great  multitude  of  his  dis- 
ciples, and  a  great  number  of  the  people  from  all  Judaea  and  Jeru- 
salem, and  the  sea  coast  of  Tyre  and  Sidon,  which  came  to  hear  him, 
and  to  be  healed  of  their  diseases;  and  they  that  were  troubled 
with  unclean  spirits  were  healed.  And  all  the  multitude  sought  to 
touch  him :  for  power  came  forth  from  him,  and  healed  them  all. 

And  he  lifted  up  his  eyes  on  his  disciples,  and  said : 

Blessed  are  ye  poor :  for  yours  is  the  kingdom  of  God.  Blessed 
are  ye  that  hunger  now  :  for  ye  shall  be  filled.  Blessed  are  ye  that 
weep  now :  for  ye  shall  laugh.  Blessed  are  ye,  when  men  shall 
hate  you,  and  when  they  shall  separate  you  from  their  company, 


-^  Gospel  of  Luke  the  Historian 

and  reproach  you,  and  cast  out  your  name  as  evil,  for  the  Son  of 
man's  sake.  Rejoice  in  that  day,  and  leap  for  joy :  for  behold, 
your  reward  is  great  in  heaven :  for  in  the  same  manner  did  their 
fathers  unto  the  prophets. 

But  woe  unto  you  that  are  rich !   for  ye  have  received  your  con- 
solation.    Woe  unto  you,  ye  that  are  full  now  !  for  ye  shall  hunger. 
Woe  unto  you,  ye  that  laugh  now !    for  ye  shall  mourn  and  weep. 
Woe  unto  you,  when  all  men  shall  speak  well  of  you !    for  in  the 
same  manner  did  their  fathers  to  the  false  prophets. 

But  I  say  unto  you  which  hear.  Love  your  enemies,  do  good  to 
them  that  hate  you,  bless  them  that  curse  you,  pray  for  them  that 
despitefuUy  use  you.  To  him  that  smiteth  thee  on  the  one  cheek 
offer  also  the  other;  and  from  him  that  taketh  away  thy  cloke 
withhold  not  thy  coat  also.  Give  to  every  one  that  asketh  thee ; 
and  of  him  that  taketh  away  thy  goods  ask  them  not  again.  And 
as  ye  would  that  men  should  do  to  you,  do  ye  also  to  them  Ukewise. 
And  if  ye  love  them  that  love  you,  what  thank  have  ye  ?  for  even 
sinners  love  those  that  love  them.  And  if  ye  do  good  to  them  that 
do  good  to  you,  what  thank  have  ye  ?  for  even  sinners  do  the  same. 
And  if  ye  lend  to  them  of  whom  ye  hope  to  receive,  what  thank 
have  ye  ?  even  sinners  lend  to  sinners,  to  receive  again  as  much. 
But  love  your  enemies,  and  do  them  good,  and  lend,  never  despair- 
ing ;  and  your  reward  shall  be  great,  and  ye  shall  be  sons  of  the 
Most  High :  for  he  is  kind  toward  the  unthankful  and  evil.  Be  ye 
merciful,  even  as  your  Father  is  merciful.  And  judge  not,  and  ye 
shall  not  be  judged :  and  condemn  not,  and  ye  shall  not  be  con- 
demned :  release,  and  ye  shall  be  released :  give,  and  it  shall  be 
given  unto  you;  good  measure,  pressed  down,  shaken  together, 
running  over,  shall  they  give  into  your  bosom.  For  with  what 
measure  ye  mete  it  shall  be  measured  to  you  again. 

And  he  spake  also  a  parable  unto  them :  Can  the  blind  guide 
the  bUnd  ?  shall  they  not  both  fall  into  a  pit  ?  The  disciple  is  not 
above  his  master :  but  every  one  when  he  is  perfected  shall  be  as 
his  master.  And  why  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  but  considerest  not  the  beam  that  is  in  thine  own 
eye  ?  Or  how  canst  thou  say  to  thy  brother,  Brother,  let  me  cast 
out  the  mote  that  is  in  thine  eye,  when  thou  thyself  beholdest  not 
the  beam  that  is  in  thine  own  eye  ?     Thou  hypocrite,  cast  out  first 

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The  Modern  Reader's  Bible  for  Schools  8€- 

the  beam  out  of  thine  own  eye,  and  then  shalt  thou  see  clearly 
to  cast  out  the  mote  that  is  in  thy  brother's  eye.  For  there  is  no 
good  tree  that  bringeth  forth  corrupt  fruit;  nor  again  a  corrupt 
tree  that  bringeth  forth  good  fruit.  For  each  tree  is  known  by  its 
own  fruit.  For  of  thorns  men  do  not  gather  figs,  nor  of  a  bramble 
bush  gather  they  grapes.  The  good  man  out  of  the  good  treas- 
ure of  his  heart  bringeth  forth  that  which  is  good ;  and  the  evil 
man  out  of  the  evil  treasure  bringeth  forth  that  which  is  evil :  for 
out  of  the  abundance  of  the  heart  his  mouth  speaketh. 

And  why  call  ye  me,  Lord,  Lord,  and  do  not  the  things  which  I 
say?  Every  one  that  cometh  unto  me,  and  heareth  my  words, 
and  doeth  them,  I  will  shew  you  to  whom  he  is  like :  he  is  Uke  a 
man  building  a  house,  who  digged  and  went  deep,  and  laid  a  founda- 
tion upon  the  rock :  and  when  a  flood  arose,  the  stream  brake  against 
that  house,  and  could  not  shake  it :  because  it  had  been  well  builded. 
But  he  that  heareth,  and  doeth  not,  is  like  a  man  that  built  a  house 
upon  the  earth  without  a  foundation;  against  which  the  stream 
brake,  and  straightway  it  fell  in ;  and  the  ruin  of  that  house  was 
great. 

After  he  had  ended  all  his  sayings  in  the  ears  of  the  people,  he 
entered  into  Capernaum. 

And  a  certain  centurion's  servant,  who  was  dear  unto  him,  was 

sick  and  at  the  point  of  death.     And  when  he  heard  concerning 

Jesus,  he  sent  unto  him  elders  of  the  Jews,  asking  him  that  he  would 

come  and  save  his  servant.     And  they,  when  they  came  to  Jesus, 

besought  him  earnestly,  saying.  He  is  worthy  that  thou  shouldest 

•P  ^u  ^  do  this  for  him :  for  he  loveth  our  nation,  and  himself 
Furtner  ae-  ait  -it 

tails  of  the     built  US  our  synagogue.     And  Jesus  went  with  them. 

Ministry  in    And  when  he  was  now  not  far  from  the  house,  the  cen- 

®^  turion  sent  friends  to  him,  saying  unto  him.  Lord, 

trouble  not  thyself :  for  I  am  not  worthy  that  thou  shouldest  come 

under  my  roof :  wherefore  neither  thought  I  myself  worthy  to  come 

unto  thee :  but  say  the  word,  and  my  servant  shall  be  healed.     For 

I  also  am  a  man  set  under  authority,  having  under  myself  soldiers : 

and  I  say  to  this  one,  Go,  and  he  goeth ;    and  to  another.  Come, 

and  he  cometh ;  and  to  my  servant.  Do  this,  and  he  doeth  it.     And 

when  Jesus  heard  these  things  he  marvelled  at  him,  and  turned 

and  said  unto  the  multitude  that  followed  him,  I  say  unto  you,  I 

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-98  Gospel  of  Luke  the  Historian 

have  not  found  so  great  faith,  no,  not  in  Israel.  And  they  that 
were  sent,  returning  to  the  house,  found  the  servant  whole. 

And  it  came  to  pass  soon  afterwards,  that  he  went  to  a  city 
called  Nain ;  and  his  disciples  went  with  him,  and  a  great  multi- 
tude. Now  when  he  drew  near  to  the  gate  of  the  city,  behold, 
there  was  carried  out  one  that  was  dead,  the  only  son  of  his  mother, 
and  she  was  a  widow :  and  much  people  of  the  city  was  with  her. 
And  when  the  Lord  saw  her,  he  had  compassion  on  her,  and  said 
unto  her,  Weep  not.  And  he  came  nigh  and  touched  the  bier :  and 
the  bearers  stood  still.  And  he  said.  Young  man,  I  say  unto  thee. 
Arise.  And  he  that  was  dead  sat  up,  and  began  to  speak.  And 
he  gave  him  to  his  mother.  And  fear  took  hold  on  all :  and  they 
glorified  God,  saying,  A  great  prophet  is  arisen  among  us:  and, 
God  hath  visited  his  people.  And  this  report  went  forth  con- 
cerning him  in  the  whole  of  Judaea,  and  all  the  region  round  about. 

And  the  disciples  of  John  told  him  of  all  these  things.  And 
John  caUing  unto  him  two  of  his  disciples  sent  them  to  the  Lord, 
saying.  Art  thou  he  that  cometh,  or  look  we  for  another?  And 
when  the  men  were  come  unto  him,  they  said,  John  the  Baptist 
hath  sent  us  unto  thee,  saying.  Art  thou  he  that  cometh,  or  look 
we  for  another?  In  that  hour  he  cured  many  of  diseases  and 
plagues  and  evil  spirits ;  and  on  many  that  were  bHnd  he  bestowed 
sight.  And  he  answered  and  said  unto  them.  Go  your  way,  and 
tell  John  what  things  ye  have  seen  and  heard ;  the  blind  receive 
their  sight,  the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  the  dead  are  raised  up,  the  poor  have  good  tidings  preached 
to  them.  And  blessed  is  he,  whosoever  shall  find  none  occasion 
of  stumbling  in  me. 

And  when  the  messengers  of  John  were  departed,  he  began  to 
say  unto  the  multitudes  concerning  John :  What  went  ye  out  into 
the  wilderness  to  behold?  a  reed  shaken  with  the  wind?  But 
what  went  ye  out  to  see  ?  a  man  clothed  in  soft  raiment?  Behold, 
they  which  are  gorgeously  apparelled,  and  Uve  deUcately,  are  in 
kings'  courts.  But  what  went  ye  out  to  see?  a  prophet?  Yea, 
I  say  unto  you,  and  much  more  than  a  prophet.  This  is  he  of  whom 
it  is  written,  Behold,  I  sejtd  my  messenger  before  thy  face,  who  shall 
prepare  thy  way  before  thee.  I  say  unto  you.  Among  them  that  are 
born  of  women  there  is  none  greater  than  John :    yet  he  that  is 

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The  Modern  Reader's  Bible  for  Schools  8«- 

but  little  in  the  kingdom  of  God  is  greater  than  he.     And  all  the 

people  when  they  heard,  and  the  publicans,  justified  God,  being 
baptized  with  the  baptism  of  John.  But  the  Pharisees  and  the 
lawyers  rejected  for  themselves  the  counsel  of  God,  being  not 
baptized  of  him.  Whereunto  then  shall  I  Uken  the  men  of  this 
generation,  and  to  what  are  they  like  ?  They  are  Uke  unto  children 
that  sit  in  the  marketplace,  and  call  one  to  another;  which  say, 
We  piped  unto  you,  and  ye  did  not  dance ;  we  wailed,  and  ye  did 
not  weep.  For  John  the  Baptist  is  come  eating  no  bread  nor  drink- 
ing wine ;  and  ye  say.  He  hath  a  devil.  The  Son  of  man  is  come 
eating  and  drinking ;  and  ye  say.  Behold,  a  gluttonous  man,  and 
a  winebibber,  a  friend  of  publicans  and  sinners !  And  wisdom 
is  justified  of  all  her  children. 

And  one  of  the  Pharisees  desired  him  that  he  would  eat  with 
him.     And  he  entered  into  the  Pharisee's  house,  and  sat  down  to 

meat.  And  behold,  a  woman  which  was  in  the  city,  a 
Parat)le  of  sinner ;  and  when  she  knew  that  he  was  sitting  at  meat 
Debtors         ^^  the  Pharisee's  house,  she  brought  an  alabaster  cruse 

of  ointment,  and  standing  behind  at  his  feet,  weeping, 
she  began  to  wet  his  feet  with  her  tears,  and  wiped  them  with  the 
hair  of  her  head,  and  kissed  his  feet,  and  anointed  them  with  the 
ointment.  Now  when  the  Pharisee  which  had  bidden  him  saw  it, 
he  spake  within  himself,  saying.  This  man,  if  he  were  a  prophet, 
would  have  perceived  who  and  what  manner  of  woman  this  is 
which  toucheth  him,  that  she  is  a  sinner.  And  Jesus  answering 
said  unto  him,  Simon,  I  have  somewhat  to  say  unto  thee.  And  he 
saith,  Master,  say  on.  A  certain  lender  had  two  debtors:  the 
one  owed  five  hundred  pence,  and  the  other  fifty.  When  they  had 
not  wherewith  to  pay,  he  forgave  them  both.  Which  of  them  there- 
fore will  love  him  most  ?  Simon  answered  and  said.  He,  I  suppose, 
to  whom  he  forgave  the  most.  And  he  said  unto  him.  Thou  hast 
rightly  judged.  And  turning  to  the  woman,  he  said  unto  Simon, 
Seest  thou  this  woman?  I  entered  into  thine  house,  thou  gavest 
me  no  water  for  my  feet :  but  she  hath  wetted  my  feet  with  her  tears, 
and  wiped  them  with  her  hair.  Thou  gavest  me  no  kiss :  but  she, 
since  the  time  I  came  in,  hath  not  ceased  to  kiss  my  feet.  My 
head  with  oil  thou  didst  not  anoint :  but  she  hath  anointed  my  feet 
with  ointment.     Wherefore  I  say  unto  thee.  Her  sins,  which  are 


-98  Gospel  of  Luke  the  Historian 

many,  are  forgiven ;  for  she  loved  much :  but  to  whom  little  is 
forgiven,  the  same  loveth  little.  And  he  said  unto  her.  Thy  sins 
are  forgiven.  And  they  that  sat  at  meat  with  him  began  to  say 
within  themselves,  Who  is  this  that  even  forgiveth  sins?  And 
he  said  unto  the  woman.  Thy  faith  hath  saved  thee ;  go  in  peace. 

And  it  came  to  pass  soon  afterwards,  that  he  went  about  through 
cities  and  villages,  preaching  and  bringing  the  good  tidings  of  the 
kingdom  of  God,  and  with  him  the  twelve,  and  certain  women 
which  had  been  healed  of  evil  spirits  and  infirmities,  institution 
Mary  that  was  called  Magdalene,  from  whom  seven  of  the 
devils  had  gone  out,  and  Joanna  the  wife  of  Chuza  Parable 
Herod's  steward,  and  Susanna,  and  many  others,  which  ministered 
unto  them  of  their  substance. 

And  when  a  great  multitude  came  together,  and  they  of  every 
city  resorted  unto  him,  he  spake  by  a  parable :  The  sower  went 
forth  to  sow  his  seed  :  and  as  he  sowed,  some  fell  by  the  Parable  of 
way  side  ;  and  it  was  trodden  under  foot,  and  the  birds  ^^^  Sower 
of  the  heaven  devoured  it.  And  other  fell  on  the  rock;  and 
as  soon  as  it  grew,  it  withered  away,  because  it  had  no  moisture. 
And  other  fell  amidst  the  thorns ;  and  the  thorns  grew  with  it,  and 
choked  it.  And  other  fell  into  the  good  ground,  and  grew,  and 
brought  forth  fruit  a  hundredfold.  As  he  said  these  things,  he  cried, 
He  that  hath  ears  to  hear,  let  him  hear. 

And  his  disciples  asked  him  what  this  parable  might  be.  And 
he  said :  Unto  you  it  is  given  to  know  the  mysteries  of  the  kingdom 
of  God :  but  to  the  rest  in  parables ;  that  seeing  they  may  not  see, 
and  hearing  they  may  not  understand.  Now  the  parable  is  this : 
The  seed  is  the  word  of  God.  And  those  by  the  way  side  are  they 
that  have  heard ;  then  cometh  the  devil,  and  taketh  away  the  word 
from  their  heart,  thajt  they  may  not  believe  and  be  saved.  And 
those  on  the  rock  are  they  which,  when  they  have  heard,  receive 
the  word  with  joy ;  and  these  have  no  root,  which  for  a  while  believe, 
and  in  time  of  temptation  fall  away.  And  that  which  fell  among  the 
thorns,  these  are  they  that  have  heard,  and  as  they  go  on  their  way 
they  are  choked  with  cares  and  riches  and  pleasures  of  this  life, 
and  bring  no  fruit  to  perfection.  And  that  in  the  good  ground, 
these  are  such  as  in  an  honest  and  good  heart,  having  heard  the 
word,  hold  it  fast,  and  bring  forth  fruit  with  patience. 
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The  Modern  Reader's  Bible  for  Schools  8€- 

And  no  man,  when  he  hath  lighted  a  lamp,  covereth  it  with  a 
vessel,  or  putteth  it  under  a  bed ;  but  putteth  it  on  a  stand,  that 
they  which  enter  in  may  see  the  light.  For  nothing  is  hid,  that  shall 
not  be  made  manifest ;  nor  anything  secret,  that  shall  not  be  known 
and  come  to  light.  Take  heed  therefore  how  ye  hear :  for  whoso- 
ever hath,  to  him  shall  be  given ;  and  whosoever  hath  not,  from 
him  shall  be  taken  away  even  that  which  he  thinketh  he  hath. 

And  there  came  to  him  his  mother  and  brethren,  and  they  could 
not  come  at  him  for  the  crowd.  And  it  was  told  him.  Thy  mother 
and  thy  brethren  stand  without,  desiring  to  see  thee.  But  he  an- 
swered and  said  unto  them.  My  mother  and  my  brethren  are  these 
which  hear  the  word  of  God,  and  do  it. 

Now  it  came  to  pass  on  one  of  those  days,  that  he  entered  into  a 
boat,  himself  and  his  disciples ;  and  he  said  unto  them.  Let  us  go 
Incidents  ^^^^  unto  the  Other  side  of  the  lake :  and  they  launched 
around  the  forth.  But  as  they  sailed  he  fell  asleep  :  and  there  came 
Lake  of  down  a  storm  of  wind  on  the  lake ;  and  they  were  filling 

with  water,  and  were  in  jeopardy.  And  they  came  to 
him,  and  awoke  him,  sa3dng,  Master,  master,  we  perish.  And  he 
awoke,  and  rebuked  the  wind  and  the  raging  of  the  water:  and 
they  ceased,  and  there  was  a  calm.  And  he  said  unto  them.  Where 
is  your  faith?  And  being  afraid  they  marvelled,  saying  one  to 
another,  Who  then  is  this,  that  he  commandeth  even  the  winds  and 
the  water,  and  they  obey  him  ? 

And  they  arrived  at  the  country  of  the  Gerasenes,  which  is  over 
against  Galilee.  And  when  he  was  come  forth  upon  the  land,  there 
met  him  a  certain  man  oUt  of  the  city,  who  had  devils ;  and  for  a 
long  time  he  had  worn  no  clothes,  and  abode  not  in  any  house, 
but  in  the  tombs.  And  when  he  saw  Jesus,  he  cried  out,  and  fell 
down  before  him,  and  with  a  loud  voice  said.  What  have  I  to  do 
with  thee,  Jesus,  thou  Son  of  the  Most  High  God  ?  I  beseech  thee, 
torment  me  not.  For  he  commanded  the  unclean  spirit  to  come 
out  from  the  man.  For  oftentimes  it  had  seized  him :  and  he  was 
kept  under  guard,  and  bound  with  chains  and  fetters ;  and  break- 
ing the  bands  asunder,  he  was  driven  of  the  devil  into  the  deserts. 
And  Jesus  asked  him.  What  is  thy  name?  And  he  said.  Legion; 
for  many  devils  were  entered  into  him.  And  they  intreated 
him  that  he  would  not  command  them  to  depart  into  the  abyss. 

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-58  Gospel  of  Luke  the  Historian 

Now  there  was  there  a  herd  of  many  swine  feeding  on  the  mountain : 
and  they  intreated  him  that  he  would  give  them  leave  to  enter  into 
them.  And  he  gave  them  leave.  And  the  devils  came  out  from 
the  man,  and  entered  into  the  swine :  and  the  herd  rushed  down 
the  steep  into  the  lake,  and  were  choked.  And  when  they  that  fed 
them  saw  what  had  come  to  pass,  they  fled,  and  told  it  in  the  city 
and  in  the  country.  And  they  went  out  to  see  what  had  come  to 
pass  ;  and  they  came  to  Jesus,  and  found  the  man,  from  whom  the 
devils  were  gone  out,  sitting,  clothed  and  in  his  right  mind,  at  the 
feet  of  Jesus :  and  they  were  afraid.  And  they  that  saw  it  told 
them  how  he  that  was  possessed  with  devils  was  made  whole. 
And  all  the  people  of  the  country  of  the  Gerasenes  round  about 
asked  him  to  depart  from  them ;  for  they  were  holden  with  great 
fear :  and  he  entered  into  a  boat,  and  returned.  But  the  man 
from  whom  the  devils  were  gone  out  prayed  him  that  he  might 
be  with  him :  but  he  sent  him  away,  saying.  Return  to  thy  house, 
and  declare  how  great  things  God  hath  done  for  thee.  And  he 
went  his  way,  publishing  throughout  the  whole  city  how  great  things 
Jesus  had  done  for  him. 

And  as  Jesus  returned,  the  multitude  welcomed  him ;  for  they 
were  all  waiting  for  him.  And  behold,  there  came  a  man  named 
Jairus,  and  he  was  a  ruler  of  the  synagogue :  and  he  fell  down  at 
Jesus'  feet,  and  besought  him  to  come  into  his  house ;  for  he  had 
an  only  daughter,  about  twelve  years  of  age,  and  she  lay  a  dying. 
But  as  he  went  the  multitudes  thronged  him. 

And  a  woman  having  an  issue  of  blood  twelve  years,  which  had 
spent  all  her  hving  upon  physicians,  and  could  not  be  healed  of 
any,  came  behind  him,  and  touched  the  border  of  his  garment: 
and  immediately  the  issue  of  her  blood  stanched.  And  Jesus  said, 
Who  is  it  that  touched  me?  And  when  all  denied,  Peter  said, 
and  they  that  were  with  him,  Master,  the  multitudes  press  thee 
and  crush  thee.  But  Jesus  said.  Some  one  did  touch  me:  for  I 
perceived  that  power  had  gone  forth  from  me.  And  when  the 
woman  saw  that  she  was  not  hid,  she  came  trembling,  and  falling 
down  before  him  declared  in  the  presence  of  all  the  people  for  what 
cause  she  touched  him,  and  how  she  was  healed  immediately. 
And  he  said  unto  her,  Daughter,  thy  faith  hath  made  thee  whole ; 
go  in  peace. 

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The  Modern  Reader's  Bible  for  Schools  8«*- 

While  he  yet  spake,  there  cometh  one  from  the  ruler  of  the  syna- 
gogue's house,  saying,  Thy  daughter  is  dead ;  trouble  not  the  Mas- 
ter. But  Jesus  hearing  it,  answered  him,  Fear  not :  only  believe, 
and  she  shall  be  made  whole.  And  when  he  came  to  the  house, 
he  suffered  not  any  man  to  enter  in  with  him,  save  Peter,  and  John, 
and  James,  and  the  father  of  the  maiden  and  her  mother.  And  all 
were  weeping,  and  bewaiUng  her :  but  he  said,  Weep  not ;  for  she 
is  not  dead,  but  sleepeth.  And  they  laughed  him  to  scorn,  knowing 
that  she  was  dead.  But  he,  taking  her  by  the  hand,  called,  saying, 
Maiden,  arise.  And  her  spirit  returned,  and  she  rose  up  imme- 
diately :  and  he  commanded  that  something  be  given  her  to  eat. 
And  her  parents  were  amazed :  but  he  charged  them  to  tell  no  man 
what  had  been  done. 

And  he  called  the  twelve  together,  and  gave  them  power  and 
authority  over  all  devils,  and  to  cure  diseases.  And  he  sent  them 
Organiza-  fo^th  to  preach  the  kingdom  of  God,  and  to  heal  the 
tion  of  sick.     And  he  said  unto  them :   Take  nothing  for  your 

Apostles  journey,  neither  staff,  nor  wallet,  nor  bread,  nor  money ; 
neither  have  two  coats.  And  into  whatsoever  house  ye  enter,  there 
abide,  and  thence  depart.  And  as  many  as  receive  you  not,  when  ye 
depart  from  that  city,  shake  off  the  dust  from  your  feet  for  a  testi- 
mony against  them. 

And  they  departed,  and  went  throughout  the  villages,  preaching 
the  gospel,  and  heaUng  everywhere. 

Now  Herod  the  tetrarch  heard  of  all  that  was  done :  and  he  was 
much  perplexed,  because  that  it  was  said  by  some,  that  John  was 
risen  from  the  dead ;  and  by  some,  that  Ehjah  had  appeared ;  and 
by  others,  that  one  of  the  old  prophets  was  risen  again.  And 
Herod  said,  John  I  beheaded :  but  who  is  this,  about  whom  I  hear 
such  things  ?    And  he  sought  to  see  him. 

And  the  apostles,  when  they  were  returned,  declared  unto  him 
what  things  they  had  done.  And  he  took  them,  and  withdrew  apart 
to  a  city  called  Bethsaida.  But  the  multitudes  perceiving  it  fol- 
lowed him:  and  he  welcomed  them,  and  spake  to  them  of  the 
kingdom  of  God,  and  them  that  had  need  of  heaUng  he  healed. 
And  the  day  began  to  wear  away ;  and  the  twelve  came,  and  said 
unto  him.  Send  the  multitude  away,  that  they  may  go  into  the 
villages  and  country  round  about,  and  lodge,  and  get  victuals :  for 

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-^  Gospel  of  Luke  the  Historian 

we  are  here  in  a  desert  place.  But  he  said  unto  them,  Give  ye  them 
to  eat.  And  they  said,  We  have  no  more  than  five  loaves  and  two 
fishes ;  except  we  should  go  and  buy  food  for  all  this  people.  For 
they  were  about  five  thousand  men.  And  he  said  unto  his  disciples. 
Make  them  sit  down  in  companies,  about  fifty  each.  And  they 
did  so,  and  made  them  all  sit  down.  And  he  took  the  five  loaves 
and  the  two  fishes,  and  looking  up  to  heaven,  he  blessed  them,  and 
brake ;  and  gave  to  the  disciples  to  set  before  the  multitude.  And 
they  did  eat,  and  were  all  filled  :  and  there  was  taken  up  that  which 
remained  over  to  them  of  broken  pieces,  twelve  baskets. 

And  it  came  to  pass,  as  he  was  praying  alone,  the  disciples  were 
with  him :  and  he  asked  them,  saying,  Who  do  the  multitude  say 
that  I  am?  And  they  answering  said,  John  the  Bap- 
tist ;  but  others  say,  EHjah ;  and  others,  that  one  of  the  ^^l^f^^^"^ 
old  prophets  is  risen  again.  And  he  said  unto  them,  Christ:  An- 
But  who  say  ye  that  I  am  ?  And  Peter  answering  said,  nouncement 
The  Christ  of  God.  But  he  charged  them,  and  com-  fgrings 
manded  them  to  tell  this  to  no  man ;  saying,  The  Son 
of  man  must  suffer  many  things,  and  be  rejected  of  the  elders  and 
chief  priests  and  scribes,  and  be  killed,  and  the  third  day  be  raised 
up.  And  he  said  unto  all :  If  any  man  would  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  daily,  and  follow  me.  For 
whosoever  would  save  his  life  shall  lose  it ;  but  whosoever  shall 
lose  his  life  for  my  sake,  the  same  shall  save  it.  For  what  is  a 
man  profited,  if  he  gain  the  whole  world,  and  lose  or  forfeit  his 
own  self?  For  whosoever  shall  be  ashamed  of  me  and  of  my 
words,  of  him  shall  the  Son  of  man  be  ashamed,  when  he  cometh 
in  his  own  glory,  and  the  glory  of  the  Father,  and  of  the  holy 
angels.  But  I  tell  you  of  a  truth.  There  be  some  of  them  that 
stand  here,  which  shall  in  no  wise  taste  of  death,  till  they  see  the 
kingdom  of  God. 

And  it  came  to  pass  about  eight  days  after  these  sayings,  he  took 
with  him  Peter  and  John  and  James,  and  went  up  into  the  moun- 
tain to  pray.  And  as  he  was  praying,  the  fashion  of  his  countenance 
was  altered,  and  his  raiment  became  white  and  dazzling.  And  behold, 
there  talked  with  him  two  men,  which  were  Moses  and  Elijah ;  who 
appeared  in  glory,  and  spake  of  his  decease  which  he  was  about  to 
accompHsh  at  Jerusalem.     Now  Peter  and  they  that  were  with  him 


The  Modern  Reader's  Bible  for  Schools  ^ 

were  heavy  with  sleep :  but  when  they  were  fully  awake,  they  saw 
his  glory,  and  the  two  men  that  stood  with  him.  And  it  came  to 
pass,  as  they  were  parting  from  him,  Peter  said  unto  Jesus,  Master, 
it  is  good  for  us  to  be  here :  and  let  us  make  three  tabernacles ;  one 
for  thee,  and  one  for  Moses,  and  one  for  Elijah :  not  knowing  what  he 
said.  And  while  he  said  these  things,  there  came  a  cloud,  and  over- 
shadowed them :  and  they  feared  as  they  entered  into  the  cloud. 
And  a  voice  came  out  of  the  cloud,  saying,  This  is  my  Son,  my 
chosen  :  hear  ye  him.  And  when  the  voice  came,  Jesus  was  found 
alone.  And  they  held  their  peace,  and  told  no  man  in  those  days 
any  of  the  things  which  they  had  seen. 

And  it  came  to  pass,  on  the  next  day,  when  they  were  come  down 
from  the  mountain,  a  great  multitude  met  him.  And  behold,  a 
man  from  the  multitude  cried,  saying,  Master,  I  beseech  thee  to 
look  upon  my  son ;  for  he  is  mine  only  child :  and  behold,  a  spirit 
taketh  him,  and  he  suddenly  crieth  out ;  and  it  teareth  him  that 
he  foameth,  and  it  hardly  departeth  from  him,  bruising  him  sorely. 
And  I  besought  thy  disciples  to  cast  it  out ;  and  they  could  not. 
And  Jesus  answered  and  said,  O  faithless  and  perverse  generation, 
how  long  shall  I  be  with  you,  and  bear  with  you  ?  bring  hither  thy 
son.  And  as  he  was  yet  a  coming,  the  devil  dashed  him  down, 
and  tare  him  grievously.  But  Jesus  rebuked  the  unclean  spirit, 
and  healed  the  boy,  and  gave  him  back  to  his  father.  And  they 
were  all  astonished  at  the  majesty  of  God. 

But  while  all  were  marvelling  at  all  the  things  which  he  did,  he 
said  unto  his  disciples.  Let  these  words  sink  into  your  ears:  for 
the  Son  of  man  shall  be  delivered  up  into  the  hands  of  men.  But 
they  understood  not  his  saying,  and  it  was  concealed  from  them, 
that  they  should  not  perceive  it :  and  they  were  afraid  to  ask  him 
about  this  saying. 

And  there  arose  a  reasoning  among  them,  which  of  them  should 
be  greatest.  But  when  Jesus  saw  the  reasoning  of  their  heart,  he 
took  a  little  child,  and  set  him  by  his  side,  and  said  unto  them: 
Whosoever  shall  receive  this  little  child  in  my  name  receiveth  me  : 
and  whosoever  shall  receive  me  receiveth  him  that  sent  me  :  for 
he  that  is  least  among  you  all,  the  same  is  great. 

And  John  answered  and  said.  Master,  we  saw  one  casting  out 
devils  in  thy  name ;  and  we  forbade  him,  because  he  followeth  not 


-5S  Gospel  of  Luke  the  Historian 

with  us.     But  Jesus  said  unto  him,  Forbid  him  not :  for  he  that  is 
not  against  you  is  for  you. 


IV 

THE  WAY  TO  JERUSALEM  AND' GROWING  EXPECTA- 
TION OF  THE   KINGDOM 

And  it  came  to  pass,  when  the  days  were  well-nigh  come  that  he 

should  be  received  up,  he  stedfastly  set  his  face  to  go  to  Jerusalem, 

and  sent  messengers  before  his  face:    and  they  went,   ^^^^nce 

and  entered  into  a  village  of  the  Samaritans,  to  make  toward 

ready  for  him.     And  they  did  not  receive  him,  because   Jerusalem 
,  .     /  ^111.  •         i      T  1  commenced 

his  face  was  as  though  he  were  gomg  to  Jerusalem. 

And  when  his  disciples  James  and  John  saw  this,  they  said.  Lord, 

wilt  thou  that  we  bid  fire  to  come  down  from  heaven,  and  consume 

them?       But  he  turned,  and  rebuked  them.     And  they  went  to 

another  village. 

And  as  they  went  in  the  way,  a  certain  man  said  unto  him,  I  will 
follow  thee  whithersoever  thou  goest.  And  Jesus  said  unto  him. 
The  foxes  have  holes,  and  the  birds  of  the  heaven  have  nests; 
but  the  Son  of  man  hath  not  where  to  lay  his  head.  And  he  said 
unto  another,  Follow  me.  But  he  said,  Lord,  suffer  me  first  to 
go  and  bury  my  father.  But  he  said  unto  him.  Leave  the  dead  to 
bury  their  own  dead ;  but  go  thou  and  pubUsh  abroad  the  kingdom 
of  God.  And  another  also  said,  I  will  follow  thee.  Lord ;  but  first 
suffer  me  to  bid  farewell  to  them  that  are  at  my  house.  But  Jesus 
said  unto  him,  No  man,  having  put  his  hand  to  the  plough,  and  look- 
ing back,  is  fit  for  the  kingdom  of  God. 

Now  after  these  things  the  Lord  appointed  seventy  others,  and 
sent  them  two  and  two  before  his  face  into  every  city  and  place, 
whither  he  himself  was  about  to  come.  And  he  said  jhe  Seventy 
unto  them :  The  harvest  is  plenteous,  but  the  labourers  sent  forward 
are  few :  pray  ye  therefore  the  Lord  of  the  harvest,  to  prepare 
that  he  send  forth  labourers  into  his  harvest.  Go  your  ^  ^^^ 
ways :  behold,  I  send  you  forth  as  lambs  in  the  midst  of  wolves. 
Carry  no  purse,  no  wallet,  no  shoes :  and  salute  no  man  on  the  way. 

103 


The  Modern  Reader's  Bible  for  Schools  S«^ 

And  into  whatsoever  house  ye  shall  enter,  first  say,  Peace  be  to 
this  house.  And  if  a  son  of  peace  be  there,  your  peace  shall  rest 
upon  him  :  but  if  not,  it  shall  turn  to  you  again.  And  in  that  same 
house  remain,  eating  and  drinking  such  things  as  they  give :  for 
the  labourer  is  worthy  of  his  hire.  Go  not  from  house  to  house. 
And  into  whatsoever  city  ye  enter,  and  they  receive  you,  eat  such 
things  as  are  set  before  you :  and  heal  the  sick  that  are  therein, 
and  say  unto  them.  The  kingdom  of  God  is  come  nigh  unto  you. 
But  into  whatsoever  city  ye  shall  enter,  and  they  receive  you  not, 
go  out  into  the  streets  thereof  and  say,  Even  the  dust  from  your 
city,  that  cleaveth  to  our  feet,  we  do  wipe  off  against  you :  howbeit 
know  this,  that  the  kingdom  of  God  is  come  nigh.  I  say  unto  you, 
It  shall  be  more  tolerable  in  that  day  for  Sodom,  than  for  that  city. 
Woe  unto  thee,  Chorazin !  woe  unto  thee,  Bethsaida !  for  if  the 
mighty  works  had  been  done  in  Tyre  and  Sidon,  which  were  done 
in  you,  they  would  have  repented  long  ago,  sitting  in  sackcloth  and 
ashes.  Howbeit  it  shall  be  more  tolerable  for  Tyre  and  Sidon 
in  the  judgement,  than  for  you.  And  thou,  Capernaum,  shalt 
thou  be  exalted  unto  heaven?  thou  shalt  be  brought  down  unto 
Hades.  He  that  heareth  you  heareth  me ;  and  he  that  rejecteth 
you  rejecteth  me ;  and  he  that  rejecteth  me  rejecteth  him  that 
sent  me. 

And  the  seventy  returned  with  joy,  saying,  Lord,  even  the  devils 
are  subject  unto  us  in  thy  name.  And  he  said  unto  them,  I  beheld 
Satan  fallen  as  hghtning  from  heaven.  Behold,  I  have  given  you 
authority  to  tread  upon  serpents  and  scorpions,  and  over  all  the 
power  of  the  enemy:  and  nothing  shall  in  any  wise  hurt  you. 
Howbeit  in  this  rejoice  not,  that  the  spirits  are  subject  unto  you ; 
but  rejoice  that  your  names  are  written  in  heaven. 

In  that  same  hour  he  rejoiced  in  the  Holy  Spirit,  and  said :  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou  didst 
hide  these  things  from  the  wise  and  understanding,  and  didst 
reveal  them  unto  babes :  yea.  Father ;  for  so  it  was  well-pleasing 
in  thy  sight.  All  things  have  been  delivered  unto  me  of  my  Father : 
and  no  one  knoweth  who  the  Son  is,  save  the  Father ;  and  who  the 
Father  is,  save  the  Son,  and  he  to  whomsoever  the  Son  willeth 
to  reveal  him.  And  turning  to  the  disciples,  he  said  privately: 
Blessed  are  the  eyes  which  see  the  things  that  ye  see :    for  I  say 

104 


■^  Gospel  of  Luke  the  Historian 

unto  you,  that  many  prophets  and  kings  desired  to  see  the  things 
which  ye  see,  and  saw  them  not ;  and  to  hear  the  things  which  ye 
hear,  and  heard  them  not. 

And  behold,  a  certain  lawyer  stood  up  and  tempted  him,  saying. 
Master,  what  shall  I  do  to  inherit  eternal  Hfe?    And  he  said  unto 
him,  What  is  written  in  the  law  ?  how  readest  thou  ?     And  he  an- 
swering said,  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy 
mind ;  and  thy  neighbour  as  thyself.     And  he  said  unto  him.  Thou 
hast  answered  right :  this  do,  and  thou  shalt  live.     But  he,  desiring 
to  justify  himself,  said  unto  Jesus,  And  who  is  my  neighbour? 
Jesus  made  answer  and  said  :  A  certain  man  was  going 
down  from  Jerusalem  to  Jericho ;    and  he  fell  among  f^"?®°*  °^ 
robbers,  which  both  stripped  him  and  beat  him,  and   suggests 
departed,  leaving  him  half  dead.     And  by  chance  a  Parable  of 
certain  priest  was  going  down  that  way :   and  when  he    Samaritan 
saw  him,  he  passed  by  on  the  other  side.     And  in  like 
manner  a  Levite  also,  when  he  came  to  the  place,  and  saw  him, 
passed  by  on  the  other  side.     But  a  certain  Samaritan,  as  he  jour- 
neyed, came  where  he  was :  and  when  he  saw  him,  he  was  moved 
with  compassion,  and  came  to  him,  and  bound  up  his  wounds, 
pouring  on  them  oil  and  wine ;    and  he  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  took  care  of  him.     And  on  the 
morrow  he  took  out  two  pence,  and  gave  them  to  the  host,  and  said. 
Take  care  of  him ;   and  whatsoever  thou  spendest  more,  I,  when  I 
come  back  again,  will  repay  thee.     Which  of  these  three,  thinkest 
thou,  proved  neighbour  unto  him  that  fell  among  the  robbers? 
And  he  said.  He  that  shewed  mercy  on  him.     And  Jesus  said  unto 
him.  Go,  and  do  thou  likewise. 

Now  as  they  went  on  their  way,  he  entered  into  a  certain  village : 
and  a  certain  woman  named  Martha  received  him  into  her  house. 
And  she  had  a  sister  called  Mary,  which  also  sat  at  the  fhe  vUiage 
Lord's  feet,  and  heard  his  word.     But  Martha  was  of  Martha 
cumbered  about  much  serving ;    and  she  came  up  to  *°^  ^^^ 
him,  and  said,  Lord,  dost  thou  not  care  that  my  sister  did  leave 
me  to  serve  alone?    bid  her  therefore  that  she  help  me.     But  the 
Lord  answered  and  said  unto  her,  Martha,  Martha,  thou  art  anxious 
and  troubled  about  many  things :    but  one  thing  is  needful :    for 


The  Modern  Reader's  Bible  for  Schools  8«^ 

Mary  hath  chosen  the  good  part,  which  shall  not  be  taken  away 
from  her. 

And  it  came  to  pass,  as  he  was  praying  in  a  certain  place,  that 
when  he  ceased,  one  of  his  disciples  said  unto  him.  Lord,  teach  us 
Occasion  of  to  pray,  even  as  John  also  taught  his  disciples.  And 
the  Lord's  he  said  unto  them :  When  ye  pray,  say.  Father,  Hal- 
Prayer  an  lowed  be  thy  name.  Thy  kingdom  come.  Give  us 
day  by  day  our  daily  bread.  And  forgive  us  our  sins ;  for  we  our- 
selves also  forgive  every  one  that  is  indebted  to  us.  And  bring 
us  not  into  temptation. 

And  he  said  unto  them :  Which  of  you  shall  have  a  friend,  and 
shall  go  unto  him  at  midnight,  and  say  to  him,  Friend,  lend  me 
Parable  of  three  loaves ;  for  a  friend  of  mine  is  come  to  me  from 
the  impor-  a  journey,  and  I  have  nothing  to  set  before  him ;  and 
tunate  hg  from  within  shall  answer  and  say,  Trouble  me  not : 

the  door  is  now  shut,  and  my  children  are  with  me  in 
bed  ;  I  cannot  rise  and  give  thee  ?  I  say  unto  you,  Though  he  will 
not  rise  and  give  him,  because  he  is  his  friend,  yet  because  of  his 
importunity  he  will  arise  and  give  him  as  many  as  he  needeth. 
And  I  say  unto  you.  Ask,  and  it  shall  be  given  you ;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be  opened  unto  you.  For  every 
one  that  asketh  receiveth ;  and  he  that  seeketh  findeth ;  and  to  him 
that  knocketh  it  shall  be  opened.  And  of  which  of  you  that  is  a 
father  shall  his  son  ask  a  loaf,  and  he  give  him  a  stone  ?  or  a  fish, 
and  he  for  a  fish  give  him  a  serpent?  Or  if  he  shall  ask  an  egg, 
will  he  give  him  a  scorpion?  If  ye  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him  ? 

And  he  was  casting  out  a  devil  which  was  dumb.  And  it  came 
to  pass,  when  the  devil  was  gone  out,  the  dumb  man  spake ;  and 
Clash  with  the  multitudes  marvelled.  But  some  of  them  said, 
opposition  gy  Beelzebub  the  prince  of  the  devils  casteth  he  out 
devils.  And  others,  tempting  him,  sought  of  him  a  sign  from 
heaven.  But  he,  knowing  their  thoughts,  said  unto  them :  Every 
kingdom  divided  against  itself  is  brought  to  desolation;  and  a 
house  divided  against  a  house  falleth.  And  if  Satan  also  is  divided 
against  himself,  how  shall  his  kingdom  stand?  because  ye  say  that 
I  cast  cut  devils  by  Beelzebub.     And  if  I  by  Beelzebub  cast  out 

ic6 


■^  Gospel  of  Luke  the  Historian 

devils,  by  whom  do  your  sons  cast  them  out  ?  therefore  shall  they 
be  your  judges.  But  if  I  by  the  finger  of  God  cast  out  devils,  then 
is  the  kingdom  of  God  come  upon  you.  When  the  strong  man  fully 
armed  guardeth  his  own  court,  his  goods  are  in  peace  :  but  when 
a  stronger  than  he  shall  come  upon  him,  and  overcome  him,  he  tak- 
eth  from  him  his  whole  armour  wherein  he  trusted,  and  divideth 
his  spoils.  He  that  is  not  with  me  is  against  me ;  and  he  that 
gathereth  not  with  me  scattereth.  The  unclean  spirit  when  he  is 
gone  out  of  the  man,  passeth  through  waterless  places,  seeking 
rest ;  and  finding  none,  he  saith,  I  will  turn  back  unto  my  house 
whence  I  came  out.  And  when  he  is  come,  he  findeth  it  swept 
and  garnished.  Then  goeth  he,  and  taketh  to  him  seven  other 
spirits  more  evil  than  himself ;  and  they  enter  in  and  dwell  there  : 
and  the  last  state  of  that  man  becometh  worse  than  the  first. 

And  it  came  to  pass,  as  he  said  these  things,  a  certain  woman 
out  of  the  multitude  lifted  up  her  voice,  and  said  unto  him.  Blessed 
is  the  womb  that  bare  thee,  and  the  breasts  which  thou  didst  suck. 
But  he  said.  Yea  rather,  blessed  are  they  that  hear  the  word  of 
God,  and  keep  it. 

And  when  the  multitudes  were  gathering  together  unto  him,  he 
began  to  say :  This  generation  is  an  evil  generation :  it  seeketh 
after  a  sign ;  and  there  shall  no  sign  be  given  to  it  but  the  sign  of 
Jonah.  For  even  as  Jonah  became  a  sign  unto  the  Ninevites,  so 
shall  also  the  Son  of  man  be  to  this  generation.  The  queen  of 
the  south  shall  rise  up  in  the  judgement  with  the  men  of  this  genera- 
tion, and  shall  condemn  them :  for  she  came  from  the  ends  of  the 
earth  to  hear  the  wisdom  of  Solomon :  and  behold,  a  greater  than 
Solomon  is  here.  The  men  of  Nineveh  shall  stand  up  in  the  judge- 
ment with  this  generation,  and  shall  condemn  it :  for  they  repented 
at  the  preaching  of  Jonah ;  and  behold,  a  greater  than  Jonah  is 
here. 

No  man,  when  he  hath  lighted  a  lamp,  putteth  it  in  a  cellar, 
neither  under  the  bushel,  but  on  the  stand,  that  they  which  enter 
in  may  see  the  light.  The  lamp  of  thy  body  is  thine  eye :  when 
thine  eye  is  single,  thy  whole  body  also  is  full  of  Hght ;  but  when  it  is 
evil,  thy  body  also  is  full  of  darkness.  Look  therefore  whether 
the  light  that  is  in  thee  be  not  darkness.  If  therefore  thy  whole 
body  be  full  of  light,  having  no  part  dark,  it  shall  be  wholly  full  of 

107 


The  Modern  Reader's  Bible  for  Schools  8«- 

light,  as  when  the  lamp  with  its  bright  shining  doth  give  thee 
light. 

Now  as  he  spake,  a  Pharisee  asketh  him  to  dine  with  him :  and 
he  went  in,  and  sat  down  to  meat.  And  when  the  Pharisee  saw  it, 
Clash  with  he  marvelled  that  he  had  not  first  washed  before 
Pharisees  dinner.  And  the  Lord  said  unto  him:  Now  do  ye 
and  lawyers  pharisees  cleanse  the  outside  of  the  cup  and  of  the 
platter ;  but  your  inward  part  is  full  of  extortion  and  wickedness. 
Ye  fooUsh  ones,  did  not  he  that  made  the  outside  make  the  inside 
also?  Howbeit  give  for  alms  those  things  which  ye  can ;  and  be- 
hold, all  things  are  clean  unto  you. 

But  woe  unto  you  Pharisees  !  for  ye  tithe  mint  and  rue  and  every 
herb,  and  pass  over  judgement  and  the  love  of  God :  but  these 
ought  ye  to  have  done,  and  not  to  leave  the  other  undone.  Woe 
unto  you  Pharisees !  for  ye  love  the  chief  seats  in  the  synagogues, 
and  the  salutations  in  the  marketplaces.  Woe  unto  you !  for  ye 
are  as  the  tombs  which  appear  not,  and  the  men  that  walk  over 
them  know  it  not. 

And  one  of  the  lawyers  answering  saith  unto  him,  Master,  in 
saying  this  thou  reproachest  us  also.  And  he  said:  Woe  unto 
you  lawyers  also !  for  ye  lade  men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch  not  the  burdens  with  one  of  your 
fingers.  Woe  unto  you  !  for  ye  build  the  tombs  of  the  prophets,  and 
your  fathers  killed  them.  So  ye  are  witnesses  and  consent  unto 
the  works  of  your  fathers  :  for  they  killed  them,  and  ye  build  their 
tombs.  Therefore  also  said  the  wisdom  of  God,  I  will  send  unto 
them  prophets  and  apostles;  and  some  of  them  they  shall  kill 
and  persecute ;  that  the  blood  of  all  the  prophets,  which  was  shed 
from  the  foundation  of  the  world,  may  be  required  of  this  genera- 
tion; from  the  blood  of  Abel  unto  the  blood  of  Zachariah,  who 
perished  between  the  altar  and  the  sanctuary :  yea,  I  say  unto  you, 
it  shall  be  required  of  this  generation.  Woe  unto  you  lawyers! 
for  ye  took  away  the  key  of  knowledge :  ye  entered  not  in  your- 
selves, and  them  that  were  entering  in  ye  hindered. 
^  And  when  he  was  come  out  from  thence,  the  scribes  and  the 
Pharisees  began  to  press  upon  him  vehemently,  and  to  provoke 
him  to  speak  of  many  things ;  laying  wait  for  him,  to  catch  some- 
thing out  of  his  mouth. 

io8 


^  Gospel  of  Luke  the  Historian 

In  the  mean  time,  when  the  many  thousands  of  the  multitude 
were  gathered  together,  insomuch  that  they  trode  one  upon  another, 
he  began  to  say  unto  his  disciples  first  of  all :  Beware  ye  of  the 
leaven  of  the  Pharisees,  which  is  hypocrisy.  But  there  is  nothing 
covered  up,  that  shall  not  be  revealed :  and  hid,  that  shall  not  be 
known.  Wherefore  whatsoever  ye  have  said  in  the  darkness  shall 
be  heard  in  the  light ;  and  what  ye  have  spoken  in  the  ear  in  the 
inner  chambers  shall  be  proclaimed  upon  the  housetops.  And  I 
say  unto  you  my  friends,  Be  not  afraid  of  them  which  kill  the  body, 
and  after  that  have  no  more  that  they  can  do.  But  I  will  warn  you 
whom  ye  shall  fear:  Fear  him,  which  after  he  hath  killed  hath 
power  to  cast  into  hell ;  yea,  I  say  unto  you,  Fear  him.  Are  not 
five  sparrows  sold  for  two  farthings  ?  and  not  one  of  them  is  forgot- 
ten in  the  sight  of  God.  But  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not :  ye  are  of  more  value  than  many  sparrows. 
And  I  say  unto  you.  Every  one  who  shall  confess  me  before  men, 
him  shall  the  Son  of  man  also  confess  before  the  angels  of  God : 
but  he  that  denieth  me  in  the  presence  of  men  shall  be  denied 
in  the  presence  of  the  angels  of  God.  And  every  one  who  shall 
speak  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him :  but 
unto  him  that  blasphemeth  against  the  Holy  Spirit  it  shall  not  be 
forgiven.  And  when  they  bring  you  before  the  synagogues,  and 
the  rulers,  and  the  authorities,  be  not  anxious  how  or  what  ye  shall 
answer,  or  what  ye  shall  say :  for  the  Holy  Spirit  shall  teach  you 
in  that  very  hour  what  ye  ought  to  say. 

And  one  out  of  the  multitude  said  unto  him.  Master,  bid  my 
brother  divide  the  inheritance  with  me.     But  he  said  unto  him, 
Man,  who  made  me  a  judge  or  a  divider  over  you? 
And  he  said  unto  them  :  Take  heed,  and  keep  yourselves  ^oridly^ 
from  all  covetousness :   for  a  man's  life  consisteth  not  cares  in  a 
in  the  abundance  of  the  things  which  he  possesseth.   spiritual 
And  he  spake  a  parable  unto  them,  saying  :  The  ground 
of  a  certain  rich  man  brought  forth  plentifully :    and  he  reasoned 
within  himself,  saying.  What  shall  I  do,  because  I  have  not  where 
to  bestow  my  fruits?     And  he  said.  This  will  I  do  :  I  will  pull  down 
my  barns,  and  build  greater ;    and  there  will  I  bestow  all  my  corn 
and  my  goods.     And  I  will  say  to  my  soul.  Soul,  thou  hast  much 
goods  laid  up  for  many  years ;  take  thine  ease,  eat,  drink,  be  merry. 

109 


The  Modern  Reader's  Bible  for  Schools  9«- 

But  God  said  unto  him,  Thou  foolish  one,  this  night  is  thy  soul 
required  of  thee  ;  and  the  things  which  thou  hast  prepared,  whose 
shall  they  be  ?  So  is  he  that  layeth  up  treasure  for  himself,  and 
is  not  rich  toward  God. 

And  he  said  unto  his  disciples :  Therefore  I  say  unto  you,  Be  not 
anxious  for  your  life,  what  ye  shall  eat ;  nor  yet  for  your  body, 
what  ye  shall  put  on.  For  the  Ufe  is  more  than  the  food,  and  the 
body  than  the  raiment.  Consider  the  ravens,  that  they  sow  not, 
neither  reap ;  which  have  no  store-chamber  nor  barn ;  and  God 
feedeth  them :  of  how  much  more  value  are  ye  than  the  birds ! 
And  which  of  you  by  being  anxious  can  add  a  cubit  unto  his  stature  ? 
If  then  ye  are  not  able  to  do  even  that  which  is  least,  why  are  ye 
anxious  concerning  the  rest?  Consider  the  liUes,  how  they  grow : 
they  toil  not,  neither  do  they  spin ;  yet  I  say  unto  you.  Even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of  these.  But  if  God  doth 
so  clothe  the  grass  in  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven ;  how  much  more  shall  he  clothe  you,  O  ye  of 
little  faith  ?  And  seek  not  ye  what  ye  shall  eat,  and  what  ye  shall 
drink,  neither  be  ye  of  doubtful  mind.  For  all  these  things  do  the 
nations  of  the  world  seek  after :  but  your  Father  knoweth  that  ye 
have  need  of  these  things.  Howbeit  seek  ye  his  kingdom,  and 
these  things  shall  be  added  unto  you.  Fear  not,  little  flock ;  for 
it  is  your  Father's  good  pleasure  to  give  you  the  kingdom.  Sell 
that  ye  have,  and  give  alms ;  make  for  yourselves  purses  which 
wax  not  old,  a  treasure  in  the  heavens  that  faileth  not,  where  no 
thief  draweth  near,  neither  moth  destroyeth.  For  where  your 
treasure  is,  there  will  your  heart  be  also. 

Let  your  loins  be  girded  about,  and  your  lamps  burning ;  and 
be  ye  yourselves  like  unto  men  looking  for  their  lord,  when  he  shall 
return  from  the  marriage  feast ;  that,  when  he  cometh  and  knock- 
eth,  they  may  straightway  open  unto  him.  Blessed  are  those  ser- 
vants, whom  the  lord  when  he  cometh  shall  find  watching :  verily 
I  say  unto  you,  that  he  shall  gird  himself,  and  make  them  sit  down 
to  meat,  and  shall  come  and  serve  them.  And  if  he  shall  come 
in  the  second  watch,  and  if  in  the  third,  and  find  them  so,  blessed 
are  those  servants.  But  know  this,  that  if  the  master  of  the 
house  had  known  in  what  hour  the  thief  was  coming,  he  would 
have  watched,  and  not  have  left  his  house  to  be  broken  through. 

no 


■^  Gospel  of  Luke  the  Historian 

Be  ye  also  ready :  for  in  an  hour  that  ye  think  not  the  Son  of  man 
Cometh. 

And  Peter  said,  Lord,  speakest  thou  this  parable  unto  us,  or  even 
unto  all  ?  And  the  Lord  said :  Who  then  is  the  faithful  and  wise 
steward,  whom  his  lord  shall  set  over  his  household,  to  give  them 
their  portion  of  food  in  due  season?  Blessed  is  that  servant, 
whom  his  lord  when  he  cometh  shall  find  so  doing.  Of  a  truth 
I  say  unto  you,  that  he  will  set  him  over  all  that  he  hath.  But  if 
that  servant  shall  say  in  his  heart,  My  lord  delayeth  his  coming ; 
and  shall  begin  to  beat  the  menservants  and  the  maidservants, 
and  to  eat  and  drink,  and  to  be  drunken ;  the  lord  of  that  servant 
shall  come  in  a  day  when  he  expecteth  not,  and  in  an  hour  when  he 
knoweth  not,  and  shall  cut  him  asunder,  and  appoint  his  portion 
with  the  unfaithful.  And  that  servant,  which  knew  his  lord's  will, 
and  made  not  ready,  nor  did  according  to  his  will,  shall  be  beaten 
with  many  stripes ;  but  he  that  knew  not,  and  did  things  worthy 
of  stripes,  shall  be  beaten  with  few  stripes.  And  to  whomsoever 
much  is  given,  of  him  shall  much  be  required  :  and  to  whom  they 
commit  much,  of  him  will  they  ask  the  more. 

I  came  to  cast  fire  upon  the  earth ;  and  what  will  I,  if  it  is  already 
kindled  ?  But  I  have  a  baptism  to  be  baptized  with ;  and  how  am 
I  straitened  till  it  be  accomplished !  Think  ye  that  I  am  come  to 
give  peace  in  the  earth  ?  I  tell  you.  Nay ;  but  rather  division : 
for  there  shall  be  from  henceforth  five  in  one  house  divided,  three 
against  two,  and  two  against  three.  They  shall  be  divided,  father 
against  son,  and  son  against  father ;  mother  against  daughter,  and 
daughter  against  her  mother ;  mother  in  law  against  her  daughter 
in  law,  and  daughter  in  law  against  her  mother  in  law. 

And  he  said  to  the  multitudes  also  :  When  ye  see  a  cloud  rising  in 
the  west,  straightway  ye  say,  There  cometh  a  shower ;  and  so  it 
cometh  to  pass.  And  when  ye  see  a  south  wind  blowing,  ye  say, 
There  will  be  a  scorching  heat ;  and  it  cometh  to  pass.  Ye  hypo- 
crites, ye  know  how  to  interpret  the  face  of  the  earth  and  the  heaven ; 
but  how  is  it  that  ye  know  not  how  to  interpret  this  time?  And 
why  even  of  yourselves  judge  ye  not  what  is  right?  For  as  thou 
art  going  with  thine  adversary  before  the  magistrate,  on  the  way 
give  diligence  to  be  quit  of  him ;  lest  haply  he  hale  thee  unto  the 
judge,  and  the  judge  shall  deliver  thee  to  the  officer,  and  the  officer 


The  Modern  Reader's  Bible  for  Schools  6»- 

shall  cast  thee  into  prison.     I  say  unto  thee,  Thou  shalt  by  no  means 
come  out  thence,  till  thou  have  paid  the  very  last  mite. 

Now  there  were  some  present  at  that  very  season  which  told 
him  of  the  Galilaeans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices.  And  he  answered  and  said  unto  them :  Think  ye  that 
these  Galilaeans  were  sinners  above  all  the  Galilaeans,  because 
they  have  suffered  these  things?  I  tell  you,  Nay:  but,  except 
ye  repent,  ye  shall  all  in  like  manner  perish.  Or  those  eighteen, 
upon  whom  the  tower  in  Siloam  fell,  and  killed  them,  think  ye  that 
they  were  offenders  above  all  the  men  that  dwell  in  Jerusalem? 
I  tell  you.  Nay :   but,  except  ye  repent,  ye  shall  all  likewise  perish. 

And  he  spake  this  parable :  A  certain  man  had  a  fig  tree  planted 
in  his  vineyard ;  and  he  came  seeking  fruit  thereon,  and  found  none. 
Parable  of  ^^^  ^®  ^^^^  ^^*°  *^®  vinedresser.  Behold,  these  three 
the  Barren  years  I  come  seeking  fruit  on  this  fig  tree,  and  find 
Fig  Tree  j^^j^g .  ^^^  j^  down ;  why  doth  it  also  cumber  the 
ground?  And  he  answering  saith  unto  him.  Lord,  let  it  alone  this 
year  also,  till  I  shall  dig  about  it,  and  dung  it :  and  if  it  bear  fruit 
thenceforth,  well ;   but  if  not,  thou  shalt  cut  it  down. 

And  he  was  teaching  in  one  of  the  synagogues  on  the  sabbath 
day.  And  behold,  a  woman  which  had  a  spirit  of  infirmity  eighteen 
years ;  and  she  was  bowed  together,  and  could  in  no  wise  lift  her- 
self up.  And  when  Jesus  saw  her,  he  called  her,  and  said  to  her, 
Woman,  thou  art  loosed  from  thine  infirmity.  And  he  laid  his 
hands  upon  her:  and  immediately  she  was  made  straight,  and 
glorified  God.  And  the  ruler  of  the  synagogue,  being  moved  with 
indignation  because  Jesus  had  healed  on  the  sabbath,  answered 
and  said  to  the  multitude.  There  are  six  days  in  which  men  ought 
to  work :  in  them  therefore  come  and  be  healed,  and  not  on  the 
day  of  the  sabbath.  But  the  Lord  answered  him,  and  said :  Ye 
hypocrites,  doth  not  each  one  of  you  on  the  sabbath  loose  his  ox 
or  his  ass  from  the  stall,  and  lead  him  away  to  watering?  And 
ought  not  this  woman,  being  a  daughter  of  Abraham,  whom  Satan 
had  bound,  lo,  these  eighteen  years,  to  have  been  loosed  from  this 
bond  on  the  day  of  the  sabbath? 

And  as  he  said  these  things,  all  his  adversaries  were  put  to  shame : 
and  all  the  multitude  rejoiced  for  all  the  glorious  things  that  were 
done  by  him.     He  said  therefore :    Unto  what  is  the  kingdom  of 


-^  Gospel  of  Luke  the  Historian 

God  like  ?     and  whereunto  shall  I  liken  it  ?     It  is  like  unto  a  grain 
of  mustard  seed,  which  a  man  took,  and  cast  into  his  own  garden ; 
and  it  grew,  and  became  a  tree ;   and  the  birds  of  the 
heaven  lodged  in  the  branches  thereof.     And  again  he  Growing  ex- 
said,  Whereunto  shall  I  liken  the  kingdom  of  God?   f t^ment  of 
.  ®  friends  and 

It  is  hke  unto  leaven,  which  a  woman  took  and  hid  foes 

in  three  measures  of  meal,  till  it  was  all  leavened. 

And  he  went  on  his  way  through  cities  and  villages,  teaching, 
and  journeying  on  unto  Jerusalem.  And  one  said  unto  him.  Lord, 
are  they  few  that  be  saved?  And  he  said  unto  them.  Questions 
Strive  to  enter  in  by  the  narrow  door :  for  many,  I  say  as  to  the  ex- 
unto  you,  shall  seek  to  enter  in,  and  shall  not  be  able.  P^^*^^  ^"^'^ 
When  once  the  master  of  the  house  is  risen  up,  and  hath  shut  to  the 
door,  and  ye  begin  to  stand  without,  and  to  knock  at  the  door, 
saying.  Lord,  open  to  us ;  and  he  shall  answer  and  say  to  you,  I 
know  you  not  whence  ye  are ;  then  shall  ye  begin  to  say.  We  did 
eat  and  drink  in  thy  presence,  and  thou  didst  teach  in  our  streets ; 
and  he  shall  say,  I  tell  you,  I  know  not  whence  ye  are ;  depart  from 
me,  all  ye  workers  of  iniquity.  There  shall  be  the  weeping  and 
gnashing  of  teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets,  in  the  kingdom  of  God,  and  yourselves  cast 
forth  without.  And  they  shall  come  from  the  east  and  west,  and 
from  the  north  and  south,  and  shall  sit  down  in  the  kingdom  of 
God.  And  behold,  there  are  last  which  shall  be  first,  and  there 
are  first  which  shall  be  last. 

In  that  very  hour  there  came  certain  Pharisees,  saying  to  him. 
Get  thee  out,  and  go  hence :  for  Herod  would  fain  kill  thee.     And 
he  said  unto  them.  Go  and  say  to  that  fox,  Behold,  I  cast    . 
out  devils  and  perform  cures  to-day  and  to-morrow,   stop  the 
and  the  third  day  I  am  perfected.     Howbeit  I  must  go   advance  of 
on  my  way  to-day  and  to-morrow  and  the  day  follow-     ^^^^ 
ing :    for  it  cannot  be  that  a  prophet  perish  out  of  Jerusalem.     O 
Jerusalem,  Jerusalem,  which  killeth  the   prophets,   and  stoneth 
them  that  are  sent  unto  her !  how  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  own  brood  under  her 
wings,  and  ye  would  not !    Behold,  your  house  is  left  unto  you  deso- 
late :  and  I  say  unto  you,  Ye  shall  not  see  me,  until  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 
I  113 


The  Modern  Reader's  Bible  for  Schools  »- 

And  it  came  to  pass,  when  he  went  into  the  house  of  one  of  the 
rulers  of  the  Pharisees  on  a  sabbath  to  eat  bread,  that  they  were 
.  .  watching  him.  And  behold,  there  was  before  him  a 
hospitality  certain  man  which  had  the  dropsy.  And  Jesus  answer- 
an  occasion  jng  spake  unto  the  lawyers  and  Pharisees,  saying.  Is  it 
for  parables  j^^^j  ^^  j^^^j  ^^  ^j^^  sabbath,  or  not?     But  they  held 

their  peace.  And  he  took  him,  and  healed  him,  and  let  him  go. 
And  he  said  unto  them.  Which  of  you  shall  have  an  ass  or  an 
ox  fallen  into  a  well,  and  will  not  straightway  draw  him  up  on  a 
sabbath  day?     And  they  could  not  answer  again  unto  these  things. 

And  he  spake  a  parable  unto  those  which  were  bidden,  when  he 
marked  how  they  chose  out  the  chief  seats;  saying  unto  them: 
When  thou  art  bidden  of  any  man  to  a  marriage  feast,  sit  not  down 
in  the  chief  seat ;  lest  haply  a  more  honourable  man  than  thou  be 
bidden  of  him,  and  he  that  bade  thee  and  him  shall  come  and  say 
to  thee.  Give  this  man  place  ;  and  then  thou  shalt  begin  with  shame 
to  take  the  lowest  place.  But  when  thou  art  bidden,  go  and  sit 
down  in  the  lowest  place ;  that  when  he  that  hath  bidden  thee 
cometh,  he  may  say  to  thee.  Friend,  go  up  higher :  then  shalt  thou 
have  glory  in  the  presence  of  all  that  sit  at  meat  with  thee.  For 
every  one  that  exalteth  himself  shaU  be  humbled ;  and  he  that 
humbleth  himself  shall  be  exalted. 

And  he  said  to  him  also  that  had  bidden  him  :  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren,  nor  thy 
kinsmen,  nor  rich  neighbours ;  lest  haply  they  also  bid  thee  again, 
and  a  recompense  be  made  thee.  But  when  thou  makest  a  feast, 
bid  the  poor,  the  maimed,  the  lame,  the  blind :  and  thou  shalt  be 
blessed ;  because  they  have  not  wherewith  to  recompense  thee  : 
for  thou  shalt  be  recompensed  in  the  resurrection  of  the  just. 

And  when  one  of  them  that  sat  at  meat  with  him  heard  these 
things,  he  said  unto  him.  Blessed  is  he  that  shall  eat  bread  in  the 
kingdom  of  God.  But  he  said  unto  him :  A  certain  man  made  a 
great  supper ;  and  he  bade  many :  and  he  sent  forth  his  servant 
at  supper  time  to  say  to  them  that  were  bidden.  Come  ;  for  all  things 
are  now  ready.  And  they  all  with  one  consent  began  to  make 
excuse.  The  first  said  unto  him,  I  have  bought  a  field,  and  I  must 
needs  go  out  and  see  it:  I  pray  thee  have  me  excused.  And 
another  said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove 

114 


^  Gospel  of  Luke  the  Historian 

them :  I  pray  thee  have  me  excused.  And  another  said,  I  have 
married  a  wife,  and  therefore  I  cannot  come.  And  the  servant 
came,  and  told  his  lord  these  things.  Then  the  master  of  the  house 
being  angry  said  to  his  servant.  Go  out  quickly  into  the  streets  and 
lanes  of  the  city,  and  bring  in  hither  the  poor  and  maimed  and  blind 
and  lame.  And  the  servant  said.  Lord,  what  thou  didst  command 
is  done,  and  yet  there  is  room.  And  the  lord  said  unto  the  servant, 
Go  out  into  the  highways  and  hedges,  and  constrain  them  to  come 
in,  that  my  house  may  be  filled.  For  I  say  unto  you,  that  none 
of  those  men  which  were  bidden  shall  taste  of  my  supper. 

Now  there  went  with  him  great  multitudes :  and  he  turned,  and 
said  unto  them :  If  any  man  cometh  unto  me,  and  hateth  not  his 
own  father,  and  mother,  and  wife,  and  children,  and  q^.^^^^^  ^f 
brethren,  and  sisters,  yea,  and  his  own  life  also,  he  can-  followers : 
not  be  my  disciple.  Whosoever  doth  not  bear  his  Doctrine  of 
own  cross,  and  come  after  me,  cannot  be  my  disciple. 
For  which  of  you,  desiring  to  build  a  tower,  doth  not  first  sit  down 
and  count  the  cost,  whether  he  have  wherewith  to  complete  it? 
Lest  haply,  when  he  hath  laid  a  foundation,  and  is  not  able  to  finish, 
all  that  behold  begin  to  mock  him,  saying.  This  man  began  to 
build,  and  was  not  able  to  finish.  Or  what  king,  as  he  goeth  to 
encounter  another  king  in  war,  will  not  sit  down  first  and  take  coun- 
sel whether  he  is  able  with  ten  thousand  to  meet  him  that  cometh 
against  him  with  twenty  thousand?  Or  else,  while  the  other  is 
yet  a  great  way  off,  he  sendeth  an  ambassage,  and  asketh  condi- 
tions of  peace.  So  therefore  whosoever  he  be  of  you  that  re- 
nounceth  not  all  that  he  hath,  he  cannot  be  my  disciple.  Salt 
therefore  is  good  :  but  if  even  the  salt  have  lost  its  savour,  where- 
with shall  it  be  seasoned  ?  It  is  fit  neither  for  the  land  nor  for  the 
dunghill :  men  cast  it  out.     He  that  hath  ears  to  hear,  let  him  hear. 

Now  all  the  publicans  and  sinners  were  drawing  near  unto  him 
for  to  hear  him.     And  both  the  Pharisees  and  the  scribes  mur- 
mured, saying.  This  man  receiveth  sinners,  and  eateth 
with  them.     And  he  spake  unto  them  this  parable,   ^^^  crowd 
saying :  What  man  of  you,  having  a  hundred  sheep  and   suggests 
having  lost  one  of  them,  doth  not  leave  the  ninety  and   P^rabjes  — 
nine  in  the  wilderness,  and  go  after  that  which  is  lost, 
until  he  find  it?     And  when  he  hath  found  it,  he  layeth  it  on  his 

IIS 


The  Modern  Reader's  Bible  for  Schools  8«- 

shoulders,  rejoicing.  And  when  he  cometh  home,  he  calleth 
together  his  friends  and  his  neighbours,  saying  unto  them,  Rejoice 
with  me,  for  I  have  found  my  sheep  which  was  lost.  I  say  unto 
you,  that  even  so  there  shall  be  joy  in  heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety  and  nine  righteous  persons, 
which  need  no  repentance. 

Or  what  woman  having  ten  pieces  of  silver,  if  she  lose  one  piece, 
doth  not  Ught  a  lamp,  and  sweep  the  house,  and  seek  diUgently 
until  she  find  it  ?  And  when  she  hath  found  it,  she  calleth  together 
her  friends  and  neighbours,  saying.  Rejoice  with  me,  for  I  have 
found  the  piece  which  I  had  lost.  Even  so,  I  say  unto  you,  there 
is  joy  in  the  presence  of  the  angels  of  God  over  one  sinner  that 
repenteth. 

And  he  said :  A  certain  man  had  two  sons :  and  the  younger  of 
them  said  to  his  father.  Father,  give  me  the  portion  of  thy  sub- 
Parable  of  stance  that  falleth  to  me.  And  he  divided  unto  them 
the  Prodigal  his  Hving.  And  not  many  days  after  the  younger  son 
^°^  gathered  all  together,  and  took  his  journey  into  a  far 

country;  and  there  he  wasted  his  substance  with  riotous  living. 
And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that 
country ;  and  he  began  to  be  in  want.  And  he  went  and  joined 
himself  to  one  of  the  citizens  of  that  country ;  and  he  sent  him  into 
his  fields  to  feed  swine.  And  he  would  fain  have  been  filled  with 
the  husks  that  the  swine  did  eat :  and  no  man  gave  unto  him. 
But  when  he  came  to  himself  he  said.  How  many  hired  servants 
of  my  father's  have  bread  enough  and  to  spare,  and  I  perish  here 
with  hunger !  I  will  arise  and  go  to  my  father,  and  will  say  unto 
him.  Father,  I  have  sinned  against  heaven,  and  in  thy  sight :  I 
am  no  more  worthy  to  be  called  thy  son :  make  me  as  one  of  thy 
hired  servants.  And  he  arose,  and  came  to  his  father.  But  while 
he  was  yet  afar  off,  his  father  saw  him,  and  was  moved  with  com- 
passion, and  ran,  and  fell  on  his  neck,  and  kissed  him.  And  the 
son  said  unto  him.  Father,  I  have  sinned  against  heaven,  and  in  thy 
sight :  I  am  no  more  worthy  to  be  called  thy  son.  But  the  father 
said  to  his  servants.  Bring  forth  quickly  the  best  robe,  and  pat  it 
on  him ;  and  put  a  ring  on  his  hand,  and  shoes  on  his  feet :  and 
bring  the  fatted  calf,  and  kill  it,  and  let  us  eat,  and  make  merry : 
for  this  my  son  was  dead,  and  is  aUve  again ;    he  was  lost,  and  is 

ii6 


-^  Gospel  of  Luke  the  Historian 

found.  And  they  began  to  be  merry.  Now  his  elder  son  was  in 
the  field :  and  as  he  came  and  drew  nigh  to  the  house,  he  heard 
music  and  dancing.  And  he  called  to  him  one  of  the  servants, 
and  inquired  what  these  things  might  be.  And  he  said  unto  him. 
Thy  brother  is  come ;  and  thy  father  hath  killed  the  fatted  calf, 
because  he  hath  received  him  safe  and  sound.  But  he  was  angry, 
and  would  not  go  in ;  and  his  father  came  out,  and  intreated  him. 
But  he  answered  and  said  to  his  father,  Lo,  these  many  years  do  I 
serve  thee,  and  I  never  transgressed  a  commandment  of  thine  :  and 
yet  thou  never  gavest  me  a  kid,  that  I  might  make  merry  with  my 
friends :  but  when  this  thy  son  came,  which  hath  devoured  thy 
Uving  with  harlots,  thou  killedst  for  him  the  fatted  calf.  And  he 
said  unto  him.  Son,  thou  art  ever  with  me,  and  all  that  is  mine  is 
thine.  But  it  was  meet  to  make  merry  and  be  glad :  for  this  thy 
brother  was  dead,  and  is  alive  again ;  and  was  lost,  and  is  found. 

And  he  said  also  unto  the  disciples :  There  was  a  certain  rich 
man,  which  had  a  steward ;  and  the  same  was  accused  unto  him 
that  he  was  wasting  his  goods.  And  he  called  him,  and  ]y[aminon 
said  unto  him,  What  is  this  that  I  hear  of  thee  ?  render  worship  and 
the  account  of  thy  stewardship ;  for  thou  canst  be  no  ^^^  ^^e- 
longer  steward.  And  the  steward  said  within  himself. 
What  shall  I  do,  seeing  that  my  lord  taketh  away  the  stewardship 
from  me  ?  I  have  not  strength  to  dig ;  to  beg  I  am  ashamed.  I 
am  resolved  what  to  do,  that,  when  I  am  put  out  of  the  stewardship, 
they  may  receive  me  into  their  houses.  And  calling  to  him  each 
one  of  his  lord's  debtors,  he  said  to  the  first.  How  much  owest 
thou  unto  my  lord?  And  he  said,  A  hundred  measures  of  oil. 
And  he  said  unto  him.  Take  thy  bond,  and  sit  down  quickly  and 
write  fifty.  Then  said  he  to  another.  And  how  much  owest  thou  ? 
And  he  said,  A  hundred  measures  of  wheat.  He  saith  unto  him. 
Take  thy  bond,  and  write  fourscore.  And  his  lord  commended 
the  unrighteous  steward  because  he  had  done  wisely :  for  the  sons 
of  this  world  are  for  their  own  generation  wiser  than  the  sons  of 
the  Ught.  And  I  say  unto  you,  Make  to  yourselves  friends  by 
means  of  the  mammon  of  unrighteousness;  that,  when  it  shall 
fail,  they  may  receive  you  into  the  eternal  tabernacles.  He 
that  is  faithful  in  a  very  little  is  faithful  also  in  much  :  and  he  that 
is  unrighteous  in  a  very  little  is  unrighteous  also  in  much.     If 

117 


The  Modern  Reader's  Bible  for  Schools  8*- 

therefore  ye  have  not  been  faithful  in  the  unrighteous  mammon, 
who  will  commit  to  your  trust  the  true  riches?  And  if  ye  have  not 
been  faithful  in  that  which  is  another's,  who  will  give  you  that 
which  is  your  own  ?  No  servant  can  serve  two  masters :  for  either 
he  will  hate  the  one,  and  love  the  other;  or  else  he  will  hold  to 
one,  and  despise  the  other.     Ye  cannot  serve  God  and  mammon. 

And  the  Pharisees,  who  were  lovers  of  money,  heard  all  these 
things;  and  they  scoffed  at  him.  And  he  said  unto  them:  Ye 
are  they  that  justify  yourselves  in  the  sight  of  men ;  but  God  know- 
eth  your  hearts  :  for  that  which  is  exalted  among  men  is  an  abomi- 
nation in  the  sight  of  God.  The  law  and  the  prophets  were  until 
John :  from  that  time  the  gospel  of  the  kingdom  of  God  is  preached, 
and  every  man  entereth  violently  into  it.  But  it  is  easier  for 
heaven  and  earth  to  pass  away,  than  for  one  tittle  of  the  law  to  fall. 
Every  one  that  putteth  away  his  wife,  and  marrieth  another,  com- 
mitteth  adultery :  and  he  that  marrieth  one  that  is  put  away  from 
a  husband  committeth  adultery. 

Now  there  was  a  certain  rich  man,  and  he  was  clothed  in  purple 
and  fine  linen,  faring  sumptuously  every  day :  and  a  certain  beggar 
Parable  of  ^^med  Lazarus  was  laid  at  his  gate,  full  of  sores,  and 
the  Rich  desiring  to  be  fed  with  the  crumbs  that  fell  from  the 
Man  and  j-j^^jj  man's  table  ;  yea,  even  the  dogs  came  and  licked 
his  sores.  And  it  came  to  pass,  that  the  beggar  died, 
and  that  he  was  carried  away  by  the  angels  into  Abraham's  bosom : 
and  the  rich  man  also  died,  and  was  buried.  And  in  Hades  he 
lifted  up  his  eyes,  being  in  torments,  and  seeth  Abraham  afar  off, 
and  Lazarus  in  his  bosom.  And  he  cried  and  said.  Father  Abra- 
ham, have  mercy  on  me,  and  send  Lazarus,  that  he  may  dip  the  tip 
of  his  finger  in  water,  and  cool  my  tongue  ;  for  I  am  in  anguish  in 
this  flame.  But  Abraham  said.  Son,  remember  that  thou  in  thy 
lifetime  receivedst  thy  good  things,  and  Lazarus  in  like  manner 
evil  things ;  but  now  here  he  is  comforted,  and  thou  art  in  anguish. 
And  beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed, 
that  they  which  would  pass  from  hence  to  you  may  not  be  able, 
and  that  none  may  cross  over  from  thence  to  us.  And  he  said,  I 
pray  thee  therefore,  father,  that  thou  wouldest  send  him  to  my 
father's  house  ;  for  I  have  five  brethren ;  that  he  may  testify  unto 
them,  lest  they  also  come  into  this  place  of  torment.     But  Abraham 

ii8 


■^  Gospel  of  Luke  the  Historian 

saith,  They  have  Moses  and  the  prophets ;  let  them  hear  them. 
And  he  said,  Nay,  father  Abraham :  but  if  one  go  to  them  from 
the  dead,  they  will  repent.  And  he  said  unto  him,  If  they  hear 
not  Moses  and  the  prophets,  neither  will  they  be  persuaded,  if 
one  rise  from  the  dead. 

And  he  said  unto  his  disciples :  It  is  impossible  but  that  occasions 
of  stumbling  should  come  :  but  woe  unto  him,  through  whom  they 
come !  It  were  well  for  him  if  a  millstone  were  offences  — 
hanged  about  his  neck,  and  he  were  thrown  into  the  forgiveness 
sea,  rather  than  that  he  should  cause  one  of  these  little  ~ 
ones  to  stumble.  Take  heed  to  yourselves :  if  thy  brother  sin, 
rebuke  him ;  and  if  he  repent,  forgive  him.  And  if  he  sin  against 
thee  seven  times  in  the  day,  and  seven  times  turn  again  to  thee, 
saying,  I  repent ;   thou  shalt  forgive  him. 

And  the  apostles  said  unto  the  Lord,  Increase  our  faith.  And 
the  Lord  said :  If  ye  have  faith  as  a  grain  of  mustard  seed,  ye  would 
say  unto  this  sycamine  tree.  Be  thou  rooted  up,  and  be  thou  planted 
in  the  sea ;  and  it  would  have  obeyed  you.  But  who  is  there  of 
you,  having  a  servant  plowing  or  keeping  sheep,  that  will  say  unto 
him,  when  he  is  come  in  from  the  field.  Come  straightway  and  sit 
down  to  meat;  and  will  not  rather  say  unto  him.  Make  ready 
wherewith  I  may  sup,  and  gird  thyself,  and  serve  me,  till  I  have 
eaten  and  drunken;  and  afterward  thou  shalt  eat  and  drink? 
Doth  he  thank  the  servant  because  he  did  the  things  that  were 
commanded?  Even  so  ye  also,  when  ye  shall  have  done  all  the 
things  that  are  commanded  you,  say.  We  are  unprofitable  servants ; 
we  have  done  that  which  it  was  our  duty  to  do. 

And  it  came  to  pass,  as  they  were  on  the  way  to  Jerusalem,  that 
he  was  passing  through  the  midst  of  Samaria  and  Galilee.  And  as 
he  entered  into  a  certain  village,  there  met  him  ten  a  wayside* 
men  that  were  lepers,  which  stood  afar  off :  and  they  incident 
lifted  up  their  voices,  saying,  Jesus,  Master,  have  mercy  on  us. 
And  when  he  saw  them,  he  said  unto  them.  Go  and  shew  yourselves 
unto  the  priests.  And  it  came  to  pass,  as  they  went,  they  were 
cleansed.  And  one  of  them,  when  he  saw  that  he  was  healed, 
turned  back,  with  a  loud  voice  glorifying  God ;  and  he  fell  upon 
his  face  at  his  feet,  giving  him  thanks :  and  he  was  a  Samaritan. 
And  Jesus  answering  said,  Were  not  the  ten  cleansed  ?  but  where 

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The  Modern  Reader's  Bible  for  Schools  »- 

are  the  nine  ?  Were  there  none  found  that  returned  to  give  glory- 
to  God,  save  this  stranger?  And  he  said  unto  him,  Arise,  and 
go  thy  way :  thy  faith  hath  made  thee  whole. 

And  being  asked  by  the  Pharisees,  when  the  kingdom  of  God 
Cometh,  he  answered  them  and  said :  The  kingdom  of  God  cometh 
^  not  with  observation :  neither  shall  they  say,  Lo,  here  ! 

as  to  the  rev-  or,  There  !  for  lo,  the  kingdom  of  God  is  within  you. 
elation  of  And  he  said  unto  the  disciples :  The  days  will  come, 
t  e  g  om  ^j^gj^  yg  sj^a.11  desire  to  see  one  of  the  days  of  the  Son 
of  man,  and  ye  shall  not  see  it.  And  they  shall  say  to  you,  Lo,  there  ! 
Lo,  here  !  go  not  away,  nor  follow  after  them :  for  as  the  lightning, 
when  it  lighteneth  out  of  the  one  part  under  the  heaven,  shineth 
unto  the  other  part  under  heaven ;  so  shall  the  Son  of  man  be  in 
his  day.  But  first  must  he  suffer  many  things  and  be  rejected 
of  this  generation.  And  as  it  came  to  pass  in  the  days  of  Noah, 
even  so  shall  it  be  also  in  the  days  of  the  Son  of  man.  They  ate, 
they  drank,  they  married,  they  were  given  in  marriage,  until  the 
day  that  Noah  entered  into  the  ark,  and  the  flood  came,  and 
destroyed  them  all.  Likewise  even  as  it  came  to  pass  in  the  days 
of  Lot ;  they  ate,  they  drank,  they  bought,  they  sold,  they  planted, 
they  builded  ;  but  in  the  day  that  Lot  went  out  from  Sodom  it  rained 
fire  and  brimstone  from  heaven,  and  destroyed  them  all :  after  the 
same  manner  shall  it  be  in  the  day  that  the  Son  of  man  is  revealed. 
In  that  day,  he  which  shall  be  on  the  housetop,  and  his  goods  in  the 
house,  let  him  not  go  down  to  take  them  away :  and  let  him  that 
is  in  the  field  Ukewise  not  return  back.  Remember  Lot's  wife. 
Whosoever  shall  seek  to  gain  his  Ufe  shall  lose  it :  but  whosoever 
shall  lose  his  life  shall  preserve  it.  I  say  unto  you.  In  that  night 
there  shall  be  two  men  on  one  bed ;  the  one  shall  be  taken,  and  the 
other  shall  be  left.  There  shall  be  two  women  grinding  together ; 
the  one  shall  be  taken,  and  the  other  shall  be  left.  And  they 
answering  say  unto  him.  Where,  Lord?  And  he  said  unto  them, 
Where  the  body  is,  thither  will  the  eagles  also  be  gathered  together. 

And  he  spake  a  parable  unto  them  to  the  end  that  they  ought 
Parable  of  always  to  pray,  and  not  to  faint ;  saying  :  There  was 
the  Unjust  in  a  city  a  judge,  which  feared  not  God,  and  regarded 
Judge  ^^^  j^^j^ .  ^^^  there  was  a  widow  in  that  city ;  and  she 

came  oft  unto  him,  saying,  Avenge  me  of  mine  adversary.     And 


-^  Gospel  of  Luke  the  Historian 

he  would  not  for  a  while :  but  afterward  he  said  within  himself, 
Though  I  fear  not  God,  nor  regard  man ;  yet  because  this  widow 
troubleth  me,  I  will  avenge  her,  lest  she  wear  me  out  by  her  con- 
tinual coming.  And  the  Lord  said,  Hear  what  the  unrighteous 
judge  saith.  And  shall  not  God  avenge  his  elect,  which  cry  to  him 
day  and  night,  and  he  is  longsuffering  over  them?  I  say  unto  you, 
that  he  will  avenge  them  speedily.  Howbeit  when  the  Son  of  man 
cometh,  shall  he  find  faith  on  the  earth  ? 

And  he  spake  also  this  parable  unto  certain  which  trusted  in 
themselves  that  they  were  righteous,  and  set  all  others  at  nought : 
Two  men  went  up  into  the  temple  to  pray;  the  one  a  Parable  of 
Pharisee,  and  the  other  a  publican.  The  Pharisee  ^^^  PubU-^^ 
stood  and  prayed  thus  with  himself,  God,  I  thank  thee,  can 
that  I  am  not  as  the  rest  of  men,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican.  I  fast  twice  in  the  week ;  I  give  tithes 
of  all  that  I  get.  But  the  publican,  standing  afar  off,  would  not  Uft 
up  so  much  as  his  eyes  unto  heaven,  but  smote  his  breast,  saying, 
God,  be  merciful  to  me  a  sinner.  I  say  unto  you,  This  man  went 
down  to  his  house  justified  rather  than  the  other :  for  every  one 
that  exalteth  himself  shall  be  humbled;  but  he  that  humbleth 
himself  shall  be  exalted. 

And  they  brought  unto  him  also  their  babes,  that  he  should  touch 
them:  but  when  the  disciples  saw  it,  they  rebuked  them.  But 
Jesus  called  them  unto  him,  saying :  Suffer  the  little  children  to 
come  unto  me,  and  forbid  them  not :  for  of  such  is  the  kingdom  of 
God.  Verily  I  say  unto  you.  Whosoever  shall  not  receive  the  king- 
dom of  God  as  a  little  child,  he  shall  in  no  wise  enter  therein. 

And  a  certain  ruler  asked  him,  saying.  Good  Master,  what  shall 
I  do  to  inherit  eternal  life?     And  Jesus  said  unto  him,  Why  callest 
thou  me  good?     none  is  good,  save  one,  even  God.   incident  of 
Thou  knowest  the  commandments.  Do  not  commit  the  rich 
adultery.  Do  not  kill.  Do  not  steal,  Do  not  bear  false  wit-  "^^'^ 
ness.  Honour  thy  father  and  mother.     And  he  said.  All  these  things 
have  I  observed  from  my  youth  up.     And  when  Jesus  heard  it,  he 
said  unto  him.  One  thing  thou  lackest  yet :   sell  all  that  thou  hast, 
and  distribute  unto  the  poor,  and  thou  shalthave  treasure  in  heaven  : 
and  come,  follow  me.     But  when  he  heard  these  things,  he  became 
exceeding  sorrowful ;  for  he  was  very  rich.    And  Jesus  seeing  him 

121 


The  Modern  Reader^s  Bible  for  Schools  ^ 

said :  How  hardly  shall  they  that  have  riches  enter  into  the  king- 
dom of  God !  For  it  is  easier  for  a  camel  to  enter  in  through  a 
needle's  eye,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God. 

And  they  that  heard  it  said,  Then  who  can  be  saved  ?  But  he  said, 
The  things  which  are  impossible  with  men  are  possible  with  God. 
And  Peter  said,  Lo,  we  have  left  our  own,  and  followed  thee.  And 
he  said  unto  them,  Verily  I  say  unto  you,  There  is  no  man  that 
hath  left  house,  or  wife,  or  brethren,  or  parents,  or  children,  for 
the  kingdom  of  God's  sake,  who  shall  not  receive  manifold  more 
in  this  time,  and  in  the  world  to  come  eternal  life. 

And  he  took  unto  him  the  twelve,  and  said  unto  them,  Behold, 
we  go  up  to  Jerusalem,  and  all  the  things  that  are  written  by  the 
Near  ap-  prophets  shall  be  accomplished  unto  the  Son  of  man. 
proach  to  For  he  shall  be  delivered  up  unto  the  Gentiles,  and 
Jerusalem  ^Yi^ll  be  mocked,  and  shamefully  entreated,  and  spit 
upon :  and  they  shall  scourge  and  kill  him :  and  the  third  day  he 
shall  rise  again.  And  they  understood  none  of  these  things ;  and 
this  saying  was  hid  from  them,  and  they  perceived  not  the  things 
that  were  said. 

And  it  came  to  pass,  as  he  drew  nigh  unto  Jericho,  a  certain 
blind  man  sat  by  the  way  side  begging :  and  hearing  a  multitude 
going  by,  he  inquired  what  this  meant.  And  they  told  him,  that 
Jesus  of  Nazareth  passeth  by.  And  he  cried,  saying,  Jesus,  thou 
son  of  David,  have  mercy  on  me.  And  they  that  went  before 
rebuked  him,  that  he  should  hold  his  peace :  but  he  cried  out  the 
more  a  great  deal,  Thou  son  of  David,  have  mercy  on  me.  And 
Jesus  stood,  and  commanded  him  to  be  brought  unto  him :  and 
when  he  was  come  near,  he  asked  him,  What  wilt  thou  that  I  should 
do  unto  thee?  And  he  said.  Lord,  that  I  may  receive  my  sight. 
And  Jesus  said  unto  him.  Receive  thy  sight :  thy  faith  hath  made 
thee  whole.  And  immediately  he  received  his  sight,  and  followed 
him,  glorifying  God :  and  all  the  people,  when  they  saw  it,  gave 
praise  unto  God. 

And  he  entered  and  was  passing  through  Jericho.  And  behold, 
a  man  called  by  name  Zacchaeus ;  and  he  was  a  chief  pubHcan,  and 
he  was  rich.  And  he  sought  to  see  Jesus  who  he  was ;  and  could 
not  for  the  crowd,  because  he  was  little  of  stature.  And  he  ran  on 
before,  and  climbed  up  into  a  sycomore  tree  to  see  him :  for  he  was 


-^  Gospel  of  Luke  the  Historian 

to  pass  that  way.  And  when  Jesus  came  to  the  place,  he  looked 
up,  and  said  unto  him,  Zacchaeus,  make  haste,  and  come  down; 
for  to-day  I  must  abide  at  thy  house.  And  he  made  haste,  and 
came  down,  and  received  him  joyfully.  And  when  they  saw  it, 
they  all  murmured,  saying,  He  is  gone  in  to  lodge  with  a  man  that 
is  a  sinner.  And  Zacchaeus  stood,  and  said  unto  the  Lord,  Behold, 
Lord,  the  half  of  my  goods  I  give  to  the  poor ;  and  if  I  have  wrong- 
fully exacted  aught  of  any  man,  I  restore  fourfold.  And  Jesus 
said  unto  him.  To-day  is  salvation  come  to  this  house,  forasmuch 
as  he  also  is  a  son  of  Abraham.  For  the  Son  of  man  came  to  seek 
and  to  save  that  which  was  lost. 

And  as  they  heard  these  things,  he  added  and  spake  a  parable, 
because  he  was  nigh  to  Jerusalem,  and  because  they  supposed  that 
the  kingdom  of  God  was  immediately  to  appear.     He  Expectation 
said  therefore :     A  certain  nobleman  went  into  a  far  of  a  near 
country,  to  receive  for  himself  a  kingdom,  and  to  return.    <^"sis  leads 
And  he  called  ten  servants  of  his,  and  gave  them  ten 
pounds,  and  said  unto  them.  Trade  ye  herewith  till  I  come.     But 
his  citizens  hated  him,  and  sent  an  ambassage  after  him,  saying, 
We  will  not  that  this  man  reign  over  us.     And  it  came   p^jable  of 
to  pass,  when  he  was  come  back  again,  having  received  the  Good 
the  kingdom,  that  he  commanded  these  servants,  unto   ^^^  ^^^ 
whom  he  had  given  the  money,  to  be  called  to  him,  that 
he  might  know  what  they  had  gained  by  trading.     And  the  first 
came  before  him,  saying,  Lord,  thy  pound  hath  made  ten  pounds 
more.     And  he  said  unto  him,  Well  done,  thou  good  servant :  be- 
cause thou  wast  found  faithful  in  a  very  little,  have  thou  authority 
over  ten  cities.     And  the  second  came,  saying.  Thy  pound.  Lord, 
hath  made  five  pounds.     And  he  said  unto  him  also,  Be  thou 
also  over  five  cities.     And  another  came,  saying.  Lord,  behold, 
here  is  thy  pound,  which  I  kept  laid  up  in  a  napkin :    for  I  feared 
thee,  because  thou  art  an  austere  man :   thou  takest  up  that  thou 
layedst  not  down,  and  reapest  that  thou  didst  not  sow.     He  saith 
unto  him.  Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
servant :    thou  knewest  that  I  am  an  austere  man,  taking  up  that 
I  laid  not  down,  and  reaping  that  I  did  not  sow ;    then  wherefore 
gavest  thou  not  my  money  into  the  bank,  and  I  at  my  coming  should 
have  required  it  with  interest?     And  he  said  unto  them  that  stood 

123 


The  Modern  Reader^s  Bible  for  Schools  »- 

by,  Take  away  from  him  the  pound,  and  give  it  unto  him  that  hath 
the  ten  pounds.  And  they  said  unto  him,  Lord,  he  hath  ten  pounds. 
I  say  unto  you,  that  unto  every  one  that  hath  shall  be  given ;  but 
from  him  that  hath  not,  even  that  which  he  hath  shall  be  taken 
away  from  him.  Howbeit  these  mine  enemies,  which  would  not 
that  I  should  reign  over  them,  bring  hither,  and  slay  them  before 
me. 

And  when  he  had  thus  spoken,  he  went  on  before,  going  up  to 
Jerusalem. 


JESUS  IN  JERUSALEM 

And  it  came  to  pass,  when  he  drew  nigh  unto  Beth^hage  and 
Bethany,  at  the  mount  that  is  called  the  mount  of  Olives,  he  sent 
Entry  into  two  of  the  disciples,  saying.  Go  your  way  into  the  vil- 
Jerusalem  i^gg  over  against  you;  in  the  which  as  ye  enter  ye 
shall  find  a  colt  tied,  whereon  no  man  ever  yet  sat :  loose  him,  and 
bring  him.  And  if  any  one  ask  you,  Why  do  ye  loose  him?  thus 
shall  ye  say,  The  Lord  hath  need  of  him.  And  they  that  were  sent 
went  away,  and  found  even  as  he  had  said  unto  them.  And  as 
they  were  loosing  the  colt,  the  owners  thereof  said  unto  them.  Why 
loose  ye  the  colt?  And  they  said,  The  Lord  hath  need  of  him. 
And  they  brought  him  to  Jesus :  and  they  threw  their  garments 
upon  the  colt,  and  set  Jesus  thereon.  And  as  he  went,  they  spread 
their  garments  in  the  way.  And  as  he  was  now  drawing  nigh, 
even  at  the  descent  of  the  mount  of  Olives,  the  whole  multitude 
of  the  disciples  began  to  rejoice  and  praise  God  with  a  loud  voice 
for  all  the  mighty  works  which  they  had  seen ;  saying,  '  Blessed  is 
the  King  that  cometh  in  the  name  of  the  Lord :  peace  in  heaven, 
and  glory  in  the  highest.'  And  some  of  the  Pharisees  from  the 
multitude  said  unto  him.  Master,  rebuke  thy  disciples.  And  he 
answered  and  said,  I  tell  you  that,  if  these  shall  hold  their  peace, 
the  stones  will  cry  out. 

And  when  he  drew  nigh,  he  saw  the  city  and  wept  over  it,  saying : 
If  thou  hadst  known  in  this  day,  even  thou,  the  things  which  be- 
long unto  peace  !   but  now  they  are  hid  from  thine  eyes.     For  the 

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-^  Gospel  of  Luke  the  Historian 

days  shall  come  upon  thee,  when  thine  enemies  shall  cast  up  a 
bank  about  thee,  and  compass  thee  round,  and  keep  thee  in  on  every 
side,  and  shall  dash  thee  to  the  ground,  and  thy  children  within 
thee;  and  they  shall  not  leave  in 'thee  one  stone  upon  another; 
because  thou  knewest  not  the  time  of  thy  visitation. 

And  he  entered  into  the  temple,  and  began  to  cast  out  them  that 
sold,  saying  unto  them.  It  is  written.  And  my  house  shall  be  a  house 
of  prayer:  but  ye  have  made  it  a  den  of  robbers. 

And  he  was  teaching  daily  in  the  temple.  But  the  chief  priests 
and  the  scribes  and  the  principal  men  of  the  people  sought  to  destroy 
him  :  and  they  could  not  find  what  they  might  do ;  for  the  people 
all  hung  upon  him,  Hstening. 

And  it  came  to  pass,  on  one  of  the  days,  as  he  was  teaching  the 
people  in  the  temple,  and  preaching  the  gospel,  there  came  upon 
him  the  chief  priests  and  the  scribes  with  the  elders;  challenge  of 
and  they  spake,  saying  unto  him,  Tell  us :  By  what  Christ's 
authority  doest  thou  these  things?  or  who  is  he  that  ^"*^o"*y 
gave  thee  this  authority?  And  he  answered  and  said  unto  them, 
I  also  will  ask  you  a  question ;  and  tell  me :  The  baptism  of  John, 
was  it  from  heaven,  or  from  men?  And  they  reasoned  with  them- 
selves, saying,  If  we  shall  say,  From  heaven;  he  will  say.  Why 
did  ye  not  believe  him?  But  if  we  shall  say.  From  men;  all  the 
people  will  stone  us :  for  they  be  persuaded  that  John  was  a  prophet. 
And  they  answered,  that  they  knew  not  whence  it  was.  And  Jesus 
said  unto  them,  Neither  tell  I  you  by  what  authority  I  do  these 
things. 

And  he  began  to  speak  unto  the  people  this  parable :    A  man 
planted  a  vineyard,  and  let  it  out  to  husbandmen,  and  went  into 
another  country  for  a  long  time.     And  at  the  season   p     ui     * 
he  sent  unto  the  husbandmen  a  servant,  that  they  the  Hus- 
should  give  him  of  the  fruit  of  the  vineyard :    but  the   landmen 
husbandmen  beat  him,  and  sent  him  away  empty.     And 
he  sent  yet  another  servant :  and  him  also  they  beat,  and  handled 
him  shamefully,  and  sent  him  away  empty.     And  he  sent  yet  a 
third :    and  him  also  they  wounded,  and  cast  him  forth.     And  the 
lord  of  the  vineyard  said.  What  shall  I  do  ?     I  will  send  my  beloved 
son :   it  may  be  they  will  reverence  him.     But  when  the  husband- 
men saw  him,  they  reasoned  one  with  another,  saying,  This  is  the 


The  Modern  Reader's  Bible  for  Schools  8«- 

heu" :  let  us  kill  him,  that  the  inheritance  may  be  ours.  And  they 
cast  him  forth  out  of  the  vineyard,  and  killed  him.  What  therefore 
will  the  lord  of  the  vineyard  do  unto  them?  He  will  come  and 
destroy  these  husbandmen,  arfd  will  give  the  vineyard  unto  others. 

And  when  they  heard  it,  they  said,  God  forbid.  But  he  looked 
upon  them,  and  said,  What  then  is  this  that  is  written, 

The  stone  which  the  builders  rejected^ 

The  sajne  was  made  the  head  of  the  corner? 

Every  one  that  falleth  on  that  stone  shall  be  broken  to  pieces  ;  but 
on  whomsoever  it  shall  fall,  it  will  scatter  him  as  dust. 

And  the  scribes  and  the  chief  priests  sought  to  lay  hands  on  him 
in  that  very  hour ;  and  they  feared  the  people :  for  they  perceived 
Jesus  met  ^^^^  ^^  spake  this  parable  against  them.  And  they 
by  test  watched   him,   and   sent   forth   spies,    which   feigned 

questions  themselves  to  be  righteous,  that  they  might  take  hold 
of  his  speech,  so  as  to  deliver  him  up  to  the  rule  and  to  the  authority 
of  the  governor.  And  they  asked  him,  saying,  Master,  we  know 
that  thou  sayest  and  teachest  rightly,  and  acceptest  not  the  person 
of  any,  but  of  a  truth  teachest  the  way  of  God :  Is  it  lawful  for  us 
to  give  tribute  unto  Caesar,  or  not?  But  he  perceived  their  crafti- 
ness, and  said  unto  them,  Shew  me  a  penny.  Whose  image  and 
superscription  hath  it?  And  they  said,  Cesar's.  And  he  said 
unto  them.  Then  render  unto  Caesar  the  things  that  are  Caesar's, 
and  unto  God  the  things  that  are  God's.  And  they  were  not  able 
to  take  hold  of  the  saying  before  the  people :  and  they  marvelled  at 
his  answer,  and  held  their  peace. 

And  there  came  to  him  certain  of  the  Sadducees,  they  which  say 
that  there  is  no  resurrection ;  and  they  asked  him,  saying.  Master, 
Moses  wrote  unto  us,  that  if  a  man's  brother  die,  ha^dng  a  wife, 
and  he  be  childless,  his  brother  should  take  the  wife,  and  raise  up 
seed  unto  his  brother.  There  were  therefore  seven  brethren: 
and  the  first  took  a  wife,  and  died  childless ;  and  the  second ;  and 
the  third  took  her ;  and  likewise  the  seven  also  left  no  children,  and 
died.  Afterward  the  woman  also  died.  In  the  resurrection  there- 
fore whose  wife  of  them  shall  she  be?  for  the  seven  had  her  to  wife. 
And  Jesus  said  unto  them  :  The  sons  of  this  world  marry,  and  are 
given  in  marriage :    but  they  that  are  accounted  worthy  to  attain 

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-^  Gospel  of  Luke  the  Historian 

to  that  world,  and  the  resurrection  from  the  dead,  neither  marry, 
nor  are  given  in  marriage  :  for  neither  can  they  die  any  more  :  for 
they  are  equal  unto  the  angels ;  and  are  sons  of  God,  being  sons 
of  the  resurrection.  But  that  the  dead  are  raised,  even  Moses 
shewed,  in  the  place  concerning  the  Bush,  when  he  calleth  the  Lord 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
Now  he  is  not  the  God  of  the  dead,  but  of  the  living :  for  all  live 
unto  him.  And  certain  of  the  scribes  answering  said,  Master, 
thou  hast  well  said.  For  they  durst  not  any  more  ask  him  any 
question. 

And  he  said  unto  them.  How  say  they  that  the  Christ  is  David's 
son  ?     For  David  himself  saith  in  the  book  of  Psalms, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand, 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

David  therefore  calleth  him  Lord,  and  how  is  he  his  son? 

And  in  the  hearing  of  all  the  people  he  said  unto  his  disciples : 
Beware  of  the  scribes,  which  desire  to  walk  in  long  robes,  and  love 
salutations  in  the  marketplaces,  and  chief  seats  in  the  synagogues, 
and  chief  places  at  feasts  ;  which  devour  widows'  houses,  and  for 
a  pretence  make  long  prayers :  these  shall  receive  greater  con- 
demnation. 

And  he  looked  up,  and  saw  the  rich  men  that  were  casting  their 
gifts  into  the  treasury.  And  he  saw  a  certain  poor  widow  casting 
in  thither  two  mites.  And  he  said,  Of  a  truth  I  say  unto  you, 
This  poor  widow  cast  in  more  than  they  all :  for  all  these  did  of 
their  superfluity  cast  in  unto  the  gifts :  but  she  of  her  want  did 
cast  in  all  the  living  that  she  had. 

And  as  some  spake  of  the  temple,  how  it  was  adorned  with 
goodly  stones  and  offerings,  he  said,  As  for  these  things  which 
ye  behold,  the  days  will  come,  in  which  there  shall  not  Revelation 
be  left  here  one  stone  upon  another,  that  shall  not  be   of  the  End 
thrown  down.     And  they  asked  him,  saying.  Master,   °^  Things 
when  therefore  shall  these  things  be?  and  what  shall  be  the  sign 
when  these  things  are  about  to  come  to  pass  ?     And  he  said : 

Take  heed  that  ye  be  not  led  astray  :  for  many  shall  come  in  my 
name,  saying,  I  am  he  ;  and.  The  time  is  at  hand  :  go  ye  not  after 

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The  Modern  Reader's  Bible  for  Schools  3«- 

them.  And  when  ye  shall  hear  of  wars  and  tumults,  be  not  terri- 
fied :  for  these  things  must  needs  come  to  pass  first :  but  the  end 
is  not  immediately.  Then  said  he  unto  them :  Nation  shall  rise 
against  nation,  and  kingdom  against  kingdom :  and  there  shall  be 
great  earthquakes,  and  in  divers  places  famines  and  pestilences ; 
and  there  shall  be  terrors  and  great  signs  from  heaven.  But 
before  all  these  things,  they  shall  lay  their  hands  on  you,  and  shall 
persecute  you,  delivering  you  up  to  the  synagogues  and  prisons, 
bringing  you  before  kings  and  governors  for  my  name's  sake. 
It  shall  turn  unto  you  for  a  testimony.  Settle  it  therefore  in  your 
hearts,  not  to  meditate  beforehand  how  to  answer :  for  I  will  give 
you  a  mouth  and  wisdom,  which  all  your  adversaries  shall  not  be 
able  to  withstand  or  to  gainsay.  But  ye  shall  be  delivered  up  even 
by  parents,  and  brethren,  and  kinsfolk,  and  friends;  and  some 
of  you  shall  they  cause  to  be  put  to  death.  And  ye  shall  be  hated 
of  all  men  for  my  name's  sake.  And  not  a  hair  of  your  head  shall 
perish.     In  your  patience  ye  shall  win  your  souls. 

But  when  ye  see  Jerusalem  compassed  with  armies,  then  know 
that  her  desolation  is  at  hand.  Then  let  them  that  are  in  Judaea 
flee  unto  the  mountains;  and  let  them  that  are  in  the  midst  of 
her  depart  out;  and  let  not  them  that  are  in  the  country  enter 
therein.  For  these  are  days  of  vengeance,  that  all  things  which 
are  written  may  be  fulfilled.  Woe  unto  them  that  are  with  child 
and  to  them  that  give  suck  in  those  days !  for  there  shall  be  great 
distress  upon  the  land,  and  wrath  unto  this  people.  And  they  shall 
fall  by  the  edge  of  the  sword,  and  shall  be  led  captive  into  all  the 
nations. 

And  Jerusalem  shall  be  trodden  down  of  the  Gentiles,  until  the 
times  of  the  Gentiles  be  fulfilled.  And  there  shall  be  signs  in 
sun  and  moon  and  stars ;  and  upon  the  earth  distress  of  nations, 
in  perplexity  for  the  roaring  of  the  sea  and  the  billows ;  men  faint- 
ing for  fear,  and  for  expectation  of  the  things  which  are  coming 
on  the  world :  for  the  powers  of  the  heavens  shall  be  shaken. 
And  then  shall  they  see  the  Son  of  man  coming  in  a  cloud  with 
power  and  great  glory.  But  when  these  things  begin  to  come  to 
pass,  look  up,  and  lift  up  your  heads;  because  your  redemption 
draweth  nigh. 

And  he  spake  to  them  a  parable :  Behold  the  fig  tree,  and  all  the 


-58  Gospel  of  Luke  the  Historian 

trees :  when  they  now  shoot  forth,  ye  see  it  and  know  of  your  own 
selves  that  the  summer  is  now  nigh.  Even  so  ye  also,  when  ye 
see  these  things  coming  to  pass,  know  ye  that  the  kingdom  of  God 
is  nigh.  Verily  I  say  unto  you,  This  generation  shall  not  pass 
away,  till  all  things  be  accomplished.  Heaven  and  earth  shall 
pass  away  :  but  my  word  shall  not  pass  away. 

But  take  heed  to  yourselves,  lest  haply  your  hearts  be  over- 
charged with  surfeiting,  and  drunkenness,  and  cares  of  this  Ufe, 
and  that  day  come  on  vou  suddenly  as  a  snare  :  for  so  shall  it  come 
upon  all  them  that  dw  11  on  the  face  of  all  the  earth.  But  watch 
ye  at  every  season,  making  suppUcation,  that  ye  may  prevail  to 
escape  all  these  things  that  shall  come  to  pass,  and  to  stand  before 
the  Son  of  man. 

And  every  day  he  was  teaching  in  the  temple ;  and  every  night 
he  went  out,  and  lodged  in  the  mount  that  is  called  the  mount  of 
Olives.  And  all  the  people  came  early  in  the  morning  to  him  in 
the  temple,  to  hear  him. 


VI 
THE  PASSION  AND   RESURRECTION  OF  JESUS 

Now  the  feast  of  unleavened  bread  drew  nigh,  which  is  called 
the  Passover.  And  the  chief  priests  and  the  scribes  sought  how 
they  might  put  him  to  death ;  for  they  feared  the  people. 

And  Satan  entered  into  Judas  who  was  called  Iscariot,  being  of 
the  number  of  the  twelve.  And  he  went  away,  and  communed 
with  the  chief  priests  and  captains,  how  he  might  deliver  him  unto 
them.  And  they  were  glad,  and  covenanted  to  give  him  money. 
And  he  consented,  and  sought  opportunity  to  deliver  him  unto 
them  in  the  absence  of  the  multitude. 

And  the  day  of  unleavened  bread  came,  on  which  the  passover 
must  be  sacrificed.  And  he  sent  Peter  and  John,  saying.  Go  and 
make  ready  for  us  the  passover,  that  we  may  eat.  And  The  Last 
they  said  unto  him.  Where  wilt  thou  that  we  make  Supper 
ready?  And  he  said  unto  them,  Behold,  when  ye  are  entered  into 
the  city,  there  shall  meet  you  a  man  bearing  a  pitcher  of  water; 
K  129 


The  Modern  Reader's  Bible  for  Schools  8«*- 

follow  him  into  the  house  whereinto  he  goeth.  And  ye  shall  say 
unto  the  goodman  of  the  house,  The  Master  saith  unto  thee,  Where 
is  the  guest-chamber,  where  I  shall  eat  the  passover  with  my  dis- 
ciples ?  And  he  will  shew  you  a  large  upper  room  furnished :  there 
make  ready.  And  they  went,  and  found  as  he  had  said  unto  them : 
and  they  made  ready  the  passover. 

And  when  the  hour  was  come,  he  sat  down,  and  the  apostles  with 
him.  And  he  said  unto  them.  With  desire  I  have  desired  to  eat 
this  passover  with  you  before  I  suffer :  for  I  say  unto  you,  I  will 
not  eat  it,  until  it  be  fulfilled  in  the  kingdom  of  God.  And  he 
received  a  cup,  and  when  he  had  given  thanks,  he  said.  Take  this, 
and  divide  it  among  yourselves  :  for  I  say  unto  you,  I  will  not  drink 
from  henceforth  of  the  fruit  of  the  vine,  until  the  kingdom  of  God 
shall  come.  And  he  took  bread,  and  when  he  had  given  thanks, 
he  brake  it,  and  gave  to  them,  saying.  This  is  my  body  which  is 
given  for  you :  this  do  in  remembrance  of  me.  And  the  cup  in  like 
manner  after  supper,  saying.  This  cup  is  the  new  covenant  in  my 
blood,  even  that  which  is  poured  out  for  you.  But  behold,  the 
hand  of  him  that  betrayeth  me  is  with  me  on  the  table.  For  the 
Son  of  man  indeed  goeth,  as  it  hath  been  determined :  but  woe 
unto  that  man  through  whom  he  is  betrayed !  And  they  began 
to  question  among  themselves,  which  of  them  it  was  that  should 
do  this  thing. 

And  there  arose  also  a  contention  among  them,  which  of  them  is 
accounted  to  be  greatest.  And  he  said  unto  them :  The  kings 
of  the  Gentiles  have  lordship  over  them ;  and  they  that  have  au- 
thority over  them  are  called  Benefactors.  But  ye  shall  not  be  so  : 
but  he  that  is  the  greater  among  you,  let  him  become  as  the  younger ; 
and  he  that  is  chief,  as  he  that  doth  serve.  For  whether  is  greater, 
he  that  sitteth  at  meat  or  he  that  serveth  ?  is  not  he  that  sitteth  at 
meat?  but  I  am  in  the  midst  of  you  as  he  that  serveth.  But  ye 
are  they  which  have  continued  with  me  in  my  temptations;  and 
I  appoint  unto  you  a  kingdom,  even  as  my  Father  appointed  unto 
me,  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom ;  and 
ye  shall  sit  on  thrones  judging  the  twelve  tribes  of  Israel.  Simon, 
Simon,  behold,  Satan  asked  to  have  you,  that  he  might  sift  you  as 
wheat :  but  I  made  supplication  for  thee,  that  thy  faith  fail  not : 
and  do  thou,  when  once  thou  hast  turned  again,  stablish  thy 

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-58  Gospel  of  Luke  the  Historian 

brethren.  And  he  said  unto  him,  Lord,  with  thee  I  am  ready  to  go 
both  to  prison  and  to  death.  And  he  said,  I  tell  thee,  Peter,  the 
cock  shall  not  crow  this  day,  until  thou  shalt  thrice  deny  that  thou 
knowest  me. 

And  he  said  unto  them,  When  I  sent  you  forth  without  purse, 
and  wallet,  and  shoes,  lacked  ye  anything?  And  they  said, 
Nothing.  And  he  said  unto  them.  But  now,  he  that  hath  a  purse,  let 
him  take  it,  and  likewise  a  wallet ;  and  he  that  hath  none,  let  him 
sell  his  cloke,  and  buy  a  sword.  For  I  say  unto  you,  that  this  which 
is  written  must  be  fulfilled  in  me.  And  he  was  reckoned  with  trans- 
gressors :  for  that  which  concerneth  me  hath  fulfilment.  And  they 
said.  Lord,  behold,  here  are  two  swords.  And  he  said  unto  them, 
It  IS  enough. 

And  he  came  out,  and  went,  as  his  custom  was,  unto  the  mount 
of  Olives ;  and  the  disciples  also  followed  him.  And  when  he  was 
at  the  place,  he  said  unto  them.  Pray  that  ye  enter  not  into  tempta- 
tion. And  he  was  parted  from  them  about  a  stone's  cast ;  and  he 
kneeled  down  and  prayed,  saying.  Father,  if  thou  be  willing,  re- 
move this  cup  from  me:  nevertheless  not  my  will,  but  thine, 
be  done.  And  there  appeared  unto  him  an  angel  from  heaven, 
strengthening  him.  And  being  in  an  agony  he  prayed  more 
earnestly:  and  his  sweat  became  as  it  were  great  drops  of  blood 
falling  down  upon  the  ground.  And  when  he  rose  up  from  his 
prayer,  he  came  unto  the  disciples,  and  found  them  sleeping  for 
sorrow,  and  said  unto  them.  Why  sleep  ye?  rise  and  pray,  that  ye 
enter  not  into  temptation. 

While  he  yet  spake,  behold,  a  multitude,  and  he  that  was  called 
Judas,  one  of  the  twelve,  went  before  them ;  and  he  drew  near  unto 
Jesus  to  kiss  him.  But  Jesus  said  unto  him,  Judas,  be-  Arrest  of 
trayest  thou  the  Son  of  man  with  a  kiss?  And  when  J^sus 
they  that  were  about  him  saw  what  would  follow,  they  said.  Lord, 
shall  we  smite  with  the  sword  ?  And  a  certain  one  of  them  smote 
the  servant  of  the  high  priest,  and  struck  off  his  right  ear.  But 
Jesus  answered  and  said,  Suffer  ye  thus  far.  And  he  touched  his 
ear,  and  healed  him.  And  Jesus  said  unto  the  chief  priests,  and 
captains  of  the  temple,  and  elders,  which  were  come  against  him. 
Are  ye  come  out,  as  against  a  robber,  with  swords  and  staves? 
When  I  was  daily  with  you  in  the  temple,  ye  stretched  not  forth 

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The  Modern  Reader's  Bible  for  Schools  B^ 

your  hands  against  me :  but  this  is  your  hour,  and  the  power  of 
darkness. 

And  they  seized  him,  and  led  him  away,  and  brought  him  into 
the  high  priest's  house.  But  Peter  followed  afar  off.  And  when 
they  had  kindled  a  fire  in  the  midst  of  the  court,  and  had  sat  down 
together,  Peter  sat  in  the  midst  of  them.  And  a  certain  maid 
seeing  him  as  he  sat  in  the  light  of  the  fire,  and  looking  stedfastly 
upon  him,  said.  This  man  also  was  with  him.  But  he  denied, 
saying,  Woman,  I  know  him  not.  And  after  a  little  while  another 
saw  him,  and  said.  Thou  also  art  one  of  them.  But  Peter  said, 
Man,  I  am  not.  And  after  the  space  of  about  one  hour  another 
confidently  affirmed,  saying,  Of  a  truth  this  man  also  was  with  him : 
for  he  is  a  Gahlsean.  But  Peter  said,  Man,  I  know  not  what  thou 
sayest.  And  immediately,  while  he  yet  spake,  the  cock  crew. 
And  the  Lord  turned,  and  looked  upon  Peter.  And  Peter  remem- 
bered the  word  of  the  Lord,  how  that  he  said  unto  him,  Before  the 
cock  crow  this  day,  thou  shalt  deny  me  thrice.  And  he  went  out, 
and  wept  bitterly. 

And  the  men  that  held  Jesus  mocked  him,  and  beat  him.TAnd 
they  blindfolded  him,  and  asked  him,  saying.  Prophesy:  who  is 
he  that  struck  thee?  And  many  other  things  spake  they  against 
him,  reviHng  him. 

And  as  soon  as  it  was  day,  the  assembly  of  the  elders  of  the 
people  was  gathered  together,  both  chief  priests  and  scribes ;  and 
Trial  of  they  led  him  away  into  their  council,  saying.  If  thou 

Jesus  art  the  Christ,  tell  us.     But  he  said  unto  them.  If  I  tell 

you,  ye  will  not  believe :  and  if  I  ask  you,  ye  will  not  answer. 
But  from  henceforth  shall  the  Son  of  man  be  seated  at  the  right 
hand  of  the  power  of  God.  And  they  all  said.  Art  thou  then  the 
Son  of  God  ?  And  he  said  unto  them.  Ye  say  that  I  am.  And 
they  said.  What  further  need  have  we  of  witness  ?  for  we  our- 
selves have  heard  from  his  own  mouth. 

And  the  whole  company  of  them  rose  up,  and  brought  him 
before  Pilate.  And  they  began  to  accuse  him,  saying.  We  found 
this  man  perverting  our  nation,  and  forbidding  to  give  tribute  to 
Caesar,  and  saying  that  he  himself  is  Christ  a  king.  And  Pilate 
asked  him,  saying.  Art  thou  the  King  of  the  Jews?  And  he  an- 
swered him  and  said,  Thou  sayest.    And  Pilate  said  unto  the  chief 

133 


-^  Gospel  of  Luke  the  Historian 

priests  and  the  multitudes,  I  find  no  fault  in  this  man.  But  they 
were  the  more  urgent,  saying,  He  stirreth  up  the  people,  teaching 
throughout  all  Judaea,  and  beginning  from  Galilee  even  unto  this 
place.  But  when  Pilate  heard  it,  he  asked  whether  the  man  were 
a  Galilaean.  And  when  he  knew  that  he  was  of  Herod's  jurisdic- 
tion, he  sent  him  unto  Herod,  who  himself  also  was  at  Jerusalem 
in  these  days. 

Now  when  Herod  saw  Jesus,  he  was  exceeding  glad :  for  he  was 
of  a  long  time  desirous  to  see  him,  because  he  had  heard  concerning 
him;  and  he  hoped  to  see  some  miracle  done  by  him.  And  he 
questioned  him  in  many  words ;  but  he  answered  him  nothing. 
And  the  chief  priests  and  the  scribes  stood,  vehemently  accusing 
him.  And  Herod  with  his  soldiers  set  him  at  nought,  and  mocked 
him,  and  arraying  him  in  gorgeous  apparel  sent  him  back  to  Pilate. 
And  Herod  and  Pilate  became  friends  with  each  other  that  very 
day :  for  before  they  were  at  enmity  between  themselves. 

And  Pilate  called  together  the  chief  priests  and  the  rulers  and 
the  people,  and  said  unto  them.  Ye  brought  unto  me  this  man,  as 
one  that  perverteth  the  people:  and  behold,  I,  having  examined 
him  before  you,  found  no  fault  in  this  man  touching  those  things 
whereof  ye  accuse  him :  no,  nor  yet  Herod :  for  he  sent  him  back 
unto  us ;  and  behold,  nothing  worthy  of  death  hath  been  done  by 
him.  I  will  therefore  chastise  him,  and  release  him.  But  they 
cried  out  all  together,  saying.  Away  with  this  man,  and  release 
unto  us  Barabbas :  one  who  for  a  certain  insurrection  made  in  the 
city,  and  for  murder,  was  cast  into  prison.  And  Pilate  spake 
unto  them  again,  desiring  to  release  Jesus;  but  they  shouted, 
saying.  Crucify,  crucify  him.  And  he  said  unto  them  the  third 
time.  Why,  what  evil  hath  this  man  done  ?  I  have  found  no  cause 
of  death  in  him  :  I  will  therefore  chastise  him  and  release  him.  But 
they  were  instant  with  loud  voices,  asking  that  he  might  be  cruci- 
fied. And  their  voices  prevailed.  And  Pilate  gave  sentence  that 
what  they  asked  for  should  be  done.  And  he  released  him  that 
for  insurrection  and  murder  had  been  cast  into  prison,  whom  they 
asked  for ;  but  Jesus  he  delivered  up  to  their  will. 

And  when  they  led  him  away,  they  laid  hold  upon  one  Simon 
of  Cyrene,  coming  from  the  country,  and  laid  on  him  the  cross,  to 
bear  it  after  Jesus. 

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The  Modern  Reader's  Bible  for  Schools  d^ 

And  there  followed  him  a  great  multitude  of  the  people,  and  of 
women  who  bewailed  and  lamented  him.  But  Jesus  turning  unto 
The  Cruci-  them  said :  Daughters  of  Jerusalem,  weep  not  for  me, 
fi^o°  but  weep  for  yourselves,  and  for  your  children.  *"  For 

behold,  the  days  are  coming,  in  which  they  shall  say,  Blessed  are 
the  barren,  and  the  wombs  that  never  bare,  and  the  breasts  that 
never  gave  suck.  Then  shall  they  begin  to  say  to  the  mountains, 
Fall  on  us ;  and  to  the  hills.  Cover  us.  For  if  they  do  these  things 
in  the  green  tree,  what  shall  be  done  in  the  dry  ? 

And  there  were  also  two  others,  malefactors,  led  with  him  to  be 
put  to  death. 

And  when  they  came  unto  the  place  which  is  called  The  skull, 
there  they  crucified  him,  and  the  malefactors,  one  on  the  right  hand 
and  the  other  on  the  left.  And  Jesus  said.  Father,  forgive  them ; 
for  they  know  not  what  they  do.  And  parting  his  garments 
among  them,  they  cast  lots.  And  the  people  stood  beholding. 
And  the  rulers  also  scoffed  at  him,  saying.  He  saved  others;  let 
him  save  himself,  if  this  is  the  Christ  of  God,  his  chosen.  And  the 
soldiers  also  mocked  him,  coming  to  him,  offering  him  vinegar,  and 
saying.  If  thou  art  the  King  of  the  Jews,  save  thyself.  And  there 
was  also  a  superscription  over  him, 

Ef)i0  is  tjje  ISvmg  of  tfte  Jeing 

And  one  of  the  malefactors  which  were  hanged  railed  on  him, 
saying.  Art  not  thou  the  Christ?  save  thyself  and  us.  But  the 
other  answered,  and  rebuking  him  said,  Dost  thou  not  even  fear 
God,  seeing  thou  art  in  the  same  condemnation?  And  we  indeed 
justly :  for  we  receive  the  due  reward  of  our  deeds  :  but  this  man 
hath  done  nothing  amiss.  And  he  said,  Jesus,  remember  me  when 
thou  comest  in  thy  kingdom.  And  he  said  unto  him,  Verily  I 
say  unto  thee,  To-day  shalt  thou  be  with  me  in  Paradise. 

And  it  was  now  about  the  sixth  hour,  and  a  darkness  came  over 
the  whole  land  until  the  ninth  hour,  the  sun's  light  failing :  and 
the  veil  of  the  temple  was  rent  in  the  midst.  And  when  Jesus 
had  cried  with  a  loud  voice,  he  said.  Father,  into  thy  hands  I  com- 
mend my  spirit :  and  having  said  this,  he  gave  up  the  ghost.  And 
when  the  centurion  saw  what  was  done,  he  glorified  God,  saying, 

134 


^  Gospel  of  Luke  the  Historian 

Certainly  this  was  a  righteous  man.  And  all  the  multitudes  that 
came  together  to  this  sight,  when  they  beheld  the  things  that  were 
done,  returned  smiting  their  breasts.  And  all  his  acquaintance, 
and  the  women  that  followed  with  him  from  Galilee,  stood  afar 
off,  seeing  these  things. 

And  behold,  a  man  named  Joseph,  who  was  a  councillor,  a  good 
man  and  a  righteous  (he  had  not  consented  to  their  counsel  and 
deed),  a  man  of  Arimathaea,  a  city  of  the  Jews,  who  was  looking 
for  the  kingdom  of  God :  this  man  went  to  Pilate,  and  asked  for 
the  body  of  Jesus.  And  he  took  it  down,  and  wrapped  it  in  a  linen 
cloth,  and  laid  him  in  a  tomb  that  was  hewn  in  stone,  where  never 
man  had  yet  lain.  And  it  was  the  day  of  the  Preparation,  and  the 
sabbath  drew  on.  And  the  women,  which  had  come  with  him  out 
of  Galilee,  followed  after,  and  beheld  the  tomb,  and  how  his  body 
was  laid.     And  they  returned,  and  prepared  spices  and  ointments. 

And  on  the  sabbath  they  rested  according  to  the  commandment. 
But  on  the  first  day  of  the  week,  at  early  dawn,  they  came  unto  the 
tomb,  bringing  the  spices  which  they  had  prepared.  The  Resur- 
And  they  found  the  stone  rolled  away  from  the  tomb,  rection  and 
And  they  entered  in,  and  found  not  the  body  of  the  Ascension 
Lord  Jesus.  And  it  came  to  pass,  while  they  were  perplexed 
thereabout,  behold,  two  men  stood  by  them  in  dazzling  apparel : 
and  as  they  were  affrighted,  and  bowed  down  their  faces  to  the 
earth,  they  said  unto  them.  Why  seek  ye  the  Hving  among  the 
dead?  He  is  not  here,  but  is  risen :  remember  how  he  spake  unto 
you  when  he  was  yet  in  Galilee,  saying  that  the  Son  of  man  must  be 
delivered  up  into  the  hands  of  sinful  men,  and  be  crucified,  and  the 
third  day  rise  again.  And  they  remembered  his  words,  and  re- 
turned from  the  tomb,  and  told  all  these  things  to  the  eleven,  and 
to  all  the  rest.  Now  they  were  Mary  Magdalene,  and  Joanna,  and 
Mary  the  mother  of  James :  and  the  other  women  with  them  told 
these  things  unto  the  apostles.  And  these  words  appeared  in  their 
sight  as  idle  talk ;  and  they  disbelieved  them.  But  Peter  arose, 
and  ran  unto  the  tomb ;  and  stooping  and  looking  in,  he  seeth  the 
linen  cloths  by  themselves ;  and  he  departed  to  his  home,  wonder- 
ing at  that  which  was  come  to  pass. 

And  behold,  two  of  them  were  going  that  very  day  to  a  village 
named  Emmaus,  which  was  threescore  furlongs  from  Jerusalem. 

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The  Modern  Reader's  Bible  for  Schools  8«- 

And  they  communed  with  each  other  of  all  these  things  which 
had  happened.  And  it  came  to  pass,  while  they  communed  and 
questioned  together,  that  Jesus  himself  drew  near,  and  went  with 
them.  But  their  eyes  were  holden  that  they  should  not  know  him. 
And  he  said  unto  them,  What  communications  are  these  that  ye 
have  one  with  another,  as  ye  walk  ?  And  they  stood  still,  looking 
sad.  And  one  of  them,  named  Cleopas,  answering  said  unto  him, 
Dost  thou  alone  sojourn  in  Jerusalem  and  not  know  the  things 
which  are  come  to  pass  there  in  these  days  ?  And  he  said  unto  them. 
What  things?  And  they  said  unto  him.  The  things  concerning 
Jesus  of  Nazareth,  which  was  a  prophet  mighty  in  deed  and  word 
before  God  and  all  the  people :  and  how  the  chief  priests  and  our 
rulers  delivered  him  up  to  be  condemned  to  death,  and  crucified 
him.  But  we  hoped  that  it  was  he  which  should  redeem  Israel. 
Yea  and  beside  all  this,  it  is  now  the  third  day  since  these  things 
came  to  pass.  Moreover  certain  women  of  our  company  amazed 
us,  having  been  early  at  the  tomb ;  and  when  they  found  not  his 
body,  they  came,  saying,  that  they  had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive.  And  certain  of  them  that  were  with 
us  went  to  the  tomb,  and  found  it  even  so  as  the  women  had  said : 
but  him  they  saw  not.  And  he  said  unto  them,  O  foolish  men, 
and  slow  of  heart  to  believe  in  all  that  the  prophets  have  spoken ! 
Behoved  it  not  the  Christ  to  suffer  these  things,  and  to  enter  into 
his  glory  ?  And  beginning  from  Moses  and  from  all  the  prophets, 
he  interpreted  to  them  in  all  the  scriptures  the  things  concerning 
himself.  And  they  drew  nigh  unto  the  village,  whither  they  were 
going:  and  he  made  as  though  he  would  go  further.  And  they 
constrained  him,  saying,  Abide  with  us :  for  it  is  toward  evening, 
and  the  day  is  now  far  spent.  And  he  went  in  to  abide  with  them. 
And  it  came  to  pass,  when  he  had  sat  down  with  them  to  meat, 
he  took  the  bread,  and  blessed  it,  and  brake,  and  gave  to  them. 
And  their  eyes  were  opened,  and  they  knew  him ;  and  he  vanished 
out  of  their  sight.  And  they  said  one  to  another,  Was  not  our 
heart  burning  within  us,  while  he  spake  to  us  in  the  way,  while  he 
opened  to  us  the  scriptures?  And  they  rose  up  that  very  hour, 
and  returned  to  Jerusalem,  and  found  the  eleven  gathered  together, 
and  them  that  were  with  them,  saying.  The  Lord  is  risen  indeed, 
and  hath  appeared  to  Simon.    And  they  rehearsed  the  things  that 

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^  Gospel  of  Luke  the  Historian 

happened  in  the  way,  and  how  he  was  known  of  them  in  the  break- 
ing of  the  bread. 

And  as  they  spake  these  things,  he  himself  stood  in  the  midst 
of  them,  and  saith  unto  them,  Peace  be  unto  you.  But  they  were 
terrified  and  affrighted,  and  supposed  that  they  beheld  a  spirit. 
And  he  said  unto  them.  Why  are  ye  troubled?  and  wherefore  do 
reasonings  arise  in  your  heart?  See  my  hands  and  my  feet,  that  it 
is  I  myself :  handle  me,  and  see ;  for  a  spirit  hath  not  flesh  and  bones, 
as  ye  behold  me  having.  And  when  he  had  said  this,  he  shewed 
them  his  hands  and  his  feet.  And  while  they  still  disbeHeved  for 
joy,  and  wondered,  he  said  unto  them.  Have  ye  here  anything  to 
eat  ?  And  they  gave  him  a  piece  of  a  broiled  fish.  And  he  took  it, 
and  did  eat  before  them. 

And  he  said  unto  them,  These  are  my  words  which  I  spake  unto 
you,  while  I  was  yet  with  you,  how  that  all  things  must  needs  be 
fulfilled,  which  are  written  in  the  law  of  Moses,  and  the  prophets, 
and  the  psalms,  concerning  me.  Then  opened  he  their  mind,  that 
they  might  understand  the  scriptures;  and  he  said  unto  them: 
Thus  it  is  written,  that  the  Clirist  should  sufifer,  and  rise  again 
from  the  dead  the  third  day ;  and  that  repentance  and  remission 
of  sins  should  be  preached  in  his  name  unto  all  the  nations,  be- 
ginning from  Jerusalem.  Ye  are  witnesses  of  these  things.  And 
behold,  I  send  forth  the  promise  of  my  Father  upon  you :  but  tarry 
ye  in  the  city,  until  ye  be  clothed  with  power  from  on  high. 

And  he  led  them  out  until  they  were  over  against  Bethany :  and 
he  lifted  up  his  hands,  and  blessed  them.  And  it  came  to  pass, 
while  he  blessed  them,  he  parted  from  them,  and  was  carried  up 
into  heaven.  And  they  worshipped  him,  and  returned  to  Jeru- 
salem with  great  joy :  and  were  continually  in  the  temple,  blessing 
God. 


137 


The  Gospel  of  St  Matthew 

I.    The  Birth  of  Jesus 
II.    John  the  Baptist  and  the  Appearance  of  Jesus  in  Public 

III.  Opening  of  the  Ministry  of  Jesus  and  the  Sevenfold  Discourse 

IV.  First  Impressions :  Gathering  of  Disciples  and  Hints  of  An- 

tagonism 

V.  Organization  of  Apostles  and  the  Sevenfold  Commission 

VI.  Growing  Isolation  of  Jesus  and  his  Ministry 

VII.    The  Public  Parable  and  the  Private  Interpretation 
VIII.    The  Greater  Miracles  and  the  Growing  Antagonism 

IX.  Fuller  Recognition  by  the  Disciples  of  the  Kingdom  and 

Questions  arising  thereupon 

X.  The  Entry  into  Jerusalem  and  Final  Break  with  the  Ruling 

Classes 

XI.    Discourse  to  the  Disciples :  The  Sevenfold  Revelation  of  the 
End 

XII.    The  Passion  and  Resurrection  of  Jesus 


THE   BIRTH  OF  JESUS 

Now  the  birth  of  Jesus  Christ  was  on  this  wise :  When  his  mother 
Mary  had  been  betrothed  to  Joseph,  before  they  came  together 
Birth  of  she  was  found  with  child  of  the  Holy  Ghost.  And 
Jesus  Joseph  her  husband,  being  a  righteous  man,  and  not 

willing  to  make  her  a  public  example,  was  minded  to  put  her  away 
privily.  But  when  he  thought  on  these  things,  behold,  an  angel 
of  the  Lord  appeared  unto  him  in  a  dream,  saying,  Joseph,  thou  son 
of  David,  fear  not  to  take  unto  thee  Mary  thy  wife :  for  that  which 
is  conceived  in  her  is  of  the  Holy  Ghost.  And  she  shall  bring  forth 
a  son ;  and  thou  shalt  call  his  name  3tmQ ;  for  it  is  he  that  shall 
*  save '  his  people  from  their  sins.  Now  all  this  is  come  to  pass, 
that  it  might  be  fulfilled  which  was  spoken  by  the  Lord  through 
the  prophet,  saying :  Behold,  the  virgin  shall  be  with  child,  and  shall 
bring  forth  a  son,  and  they  shall  call  his  name  '  Immanuel ';  which  is, 
being  interpreted,  '  God  with  us.'  And  Joseph  arose  from  his 
sleep,  and  did  as  the  angel  of  the  Lord  commanded  him,  and  took 
unto  him  his  wife ;  and  knew  her  not  till  she  had  brought  forth  a 
son:  and  he  called  his  name  Jesus. 

Now  when  Jesus  was  born  in  Bethlehem  of  Judaea  in  the  days 
of  Herod  the  king,*  behold,  Wise  men  from  the  east  came  to  Jeru- 
Visit  of  the  salem,  saying,  Where  is  he  that  is  born  King  of  the  Jews  ? 

flight  into  ^^^  ^^  ^^^  ^^^  ^^^^  ^^  ^^^  ^^^^'  ^^^  ^^^  come  to  worship 
Egypt  him.     And  when  Herod   the  king  heard  it,  he  was 

troubled,  and  all  Jerusalem  with  him.  And  gathering  together 
all  the  chief  priests  and  scribes  of  the  people,  he  inquired  of  them 
where  the  Christ  should  be  born.  And  they  said  unto  him.  In 
Bethlehem  of  Judaea :  for  thus  it  is  written  by  the  prophet :  And 
thou  Bethlehem,  land  of  Judah,  art  in  no  wise  least  among  the  princes 
of  Judah  :  for  out  of  thee  shall  come  forth  a  governor,  which  shall  be 
shepherd  of  my  people  Israel.    Then  Herod  privily  called  the  Wise 

140 


^  Wisdom  Gospel  of  Matthew 

men,  and  learned  of  them  carefully  what  time  the  star  appeared. 
And  he  sent  them  to  Bethlehem,  and  said.  Go  and  search  out  care- 
fully concerning  the  young  child ;  and  when  ye  have  found  him, 
bring  me  word,  that  I  also  may  come  and  worship  him.  And  they, 
having  heard  the  king,  went  their  way ;  and  lo,  the  star,  which 
they  saw  in  the  east,  went  before  them,  till  it  came  and  stood  over 
where  the  young  child  was.  And  when  they  saw  the  star,  they 
rejoiced  with  exceeding  great  joy.  And  they  came  into  the  house 
and  saw  the  young  child  with  Mary  his  mother ;  and  they  fell  down 
and  worshipped  him;  and  opening  their  treasures  they  offered 
unto  him  gifts,  gold  and  frankincense  and  myrrh.  And  being 
warned  of  God  in  a  dream  that  they  should  not  return  to  Herod, 
they  departed  into  their  own  country  another  way. 

Now  when  they  were  departed,  behold,  an  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream,  saying.  Arise  and  take  the  young 
child  and  his  mother,  and  flee  into  Egypt,  and  be  thou  there  until 
I  tell  thee :  for  Herod  will  seek  the  young  child  to  destroy  him. 
And  he  arose  and  took  the  young  child  and  his  mother  by  night, 
and  departed  into  Egypt ;  and  was  there  until  the  death  of  Herod : 
that  it  might  be  fulfilled  which  was  spoken  by  the  Lord  through 
the  prophet,  saying.  Out  of  Egypt  did  I  call  my  son.  Then  Herod, 
when  he  saw  that  he  was  mocked  of  the  Wise  men,  was  exceeding 
wroth,  and  sent  forth,  and  slew  all  the  male  children  that 
were  in  Bethlehem,  and  in  all  the  borders  thereof,  from  two 
years  old  and  under,  according  to  the  time  which  he  had  carefully 
learned  of  the  Wise  men.  Then  was  fulfilled  that  which  was  spoken 
by  Jeremiah  the  prophet,  saying:  A  voice  was  heard  in  Ramah, 
weeping  and  great  mourning,  Rachel  weeping  for  her  children  :  and 
she  would  not  be  comforted,  because  they  are  not. 

But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord  appear- 
eth in  a  dream  to  Joseph  in  Egypt,  saying,  Arise  and  take  the  young 
child  and  his  mother,  and  go  into  the  land  of  Israel :  for  they  are 
dead  that  sought  the  young  child's  life.  And  he  arose  and  took 
the  young  child  and  his  mother,  and  came  into  the  land  of  Israel. 
But  when  he  heard  that  Archelaus  was  reigning  over  Judasa  in  the 
room  of  his  father  Herod,  he  was  afraid  to  go  thither ;  and  being 
warned  of  God  in  a  dream,  he  withdrew  into  the  parts  of  Galilee, 
and  came  and  dwelt  in  a  city  called  Nazareth :    that  it  might  be 

141 


The  Modern  Reader's  Bible  for  Schools  8«- 

fulfilled  which  was  spoken  by  the  prophets,  that  he  should  be  called 

a  Nazarene. 

II 

JOHN  THE  BAPTIST  AND  THE  APPEARANCE  OF 
JESUS  IN  PUBLIC 

And  in  those  days  cometh  John  the  Baptist,  preaching  in  the 
wilderness  of  Judaea,  saying,  Repent  ye ;  for  the  kingdom  of  heaven 
John  the  is  at  hand.  For  this  is  he  that  was  spoken  of  by  Isaiah 
Baptist  the  prophet,  saying:     The  voice  of  one  crying  in  the 

wilderness,  Make  ye  ready  the  way  ofthe'^Lord,  make  his  paths  straight. 
Now  John  himself  had  his  raiment  of  camel's  hair,  and  a  leathern 
girdle  about  his  loins ;  and  his  food  was  locusts  and  wild  honey. 
Then  went  out  unto  him  Jerusalem,  and  all  Judaea,  and  all  the  re- 
gion round  about  Jordan ;  and  they  were  baptized  of  him  in  the 
river  Jordan,  confessing  their  sins.  But  when  he  saw  many  of 
the  Pharisees  and  Sadducees  coming  to  his  baptism,  he  said  unto 
them,  Ye  offspring  of  vipers,  who  warned  you  to  flee  from  the  wrath 
to  come?  Bring  forth  therefore  fruit  worthy  of  repentance :  and 
think  not  to  say  within  yourselves.  We  have  Abraham  to  our  father : 
for  I  say  unto  you,  that  God  is  able  of  these  stones  to  raise  up  chil- 
dren unto  Abraham.  And  even  now  is  the  axe  laid  unto  the  root 
of  the  trees :  every  tree  therefore  that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire.  I  indeed  baptize  you  with 
water  unto  repentance :  but  he  that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not  worthy  to  bear :  he  shall  baptize  you 
with  the  Holy  Ghost  and  with  fire :  whose  fan  is  in  his  hand,  and 
he  will  throughly  cleanse  his  threshing-floor ;  and  he  will  gather 
his  wheat  into  the  garner,  but  the  chaff  he  will  burn  up  with  un- 
quenchable fire. 

Then  cometh  Jesus  from  GaHlee  to  the  Jordan  unto  John,  to  be 
baptized  of  him.  But  John  would  have  hindered  him,  saying,  I 
Baptism  have  need  to  be  baptized  of  thee,  and  comest  thou  to 
of  Jesus  jne  ?  But  Jesus  answering  said  unto  him.  Suffer  me 
now :  for  thus  it  becometh  us  to  fulfil  all  righteousness.  Then  he 
suffereth  him.     And  Jesus,  when  he  was  baptized,  went  up  straight- 

142 


-^  Wisdom  Gospel  of  Matthew 

way  from  the  water :  and  lo,  the  heavens  were  opened  unto  him, 
and  he  saw  the  Spirit  of  God  descending  as  a  dove,  and  coming  upon 
him ;  and  lo,  a  voice  out  of  the  heavens,  saying.  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 

Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness  to  be 
tempted  of  the  devil.  And  when  he  had  fasted  forty  days  and 
forty  nights,  he  afterward  hungered.  And  the  tempter  ^^g  xemp- 
came  and  said  unto  him.  If  thou  art  the  Son  of  God,  tation  in  the 
command  that  these  stones  become  bread.  But  he  wilderness 
answered  and  said,  It  is  written,  Man  shall  not  live  by  bread  alone, 
but  by  every  word  that  proceedeth  out  of  the  mouth  of  God.  Then  the 
devil  taketh  him  into  the  holy  city ;  and  he  set  him  on  the  pin- 
nacle of  the  temple,  and  saith  unto  him.  If  thou  art  the  Son  of  God, 
cast  thyself  down :  for  it  is  written. 

He  shall  give  his  angels  charge  concerning  thee  : 
And  on  their  hands  they  shall  bear  thee  up, 
Lest  haply  thou  dash  thy  foot  against  a  stone. 

Jesus  said  unto  him,  Again  it  is  written,  Thou  shall  not  tempt  the 
Lord  thy  God.  Again,  the  devil  taketh  him  unto  an  exceeding  high 
mountain,  and  sheweth  him  all  the  kingdoms  of  the  world,  and  the 
glory  of  them ;  and  he  said  unto  him,  All  these  things  will  I  give 
thee,  if  thou  wilt  fall  down  and  worship  me.  Then  saith  Jesus 
unto  him,  Get  thee  hence,  Satan:  for  it  is  written,  Thou  shall 
worship  the  Lord  thy  God,  and  him  only  shall  thou  serve.  Then  the 
devil  leaveth  him ;  and  behold,  angels  came  and  ministered  unto 
him. 

Now  when  he  heard  that  John  was  dehvered  up,  he  withdrew 
into  Galilee ;  and  leaving  Nazareth,  he  came  and  dwelt  in  Caper- 
naum, which  is  by  the  sea,  in  the  borders  of  Zebulun  and  NaphtaH : 
that  it  might  be  fulfilled  which  was  spoken  by  Isaiah  the  prophet, 
saying : 

The  land  of  Zebulun  and  the  land  of  Naphtali, 
Toward  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles, 
The  people  which  sat  in  darkness 
Saw  a  great  light. 

And  to  them  which  sat  in  the  region  and  shadow  of  death y 
To  them  did  light  spring  up. 

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lli 

OPENING    OF    THE    MINISTRY    OF    JESUS    AND    THE 
SEVENFOLD   DISCOURSE 

From  that  time  began  Jesus  to  preach,  and  to  say,  Repent  ye ; 
for  the  kingdom  of  heaven  is  at  hand. 

And  walking  by  the  sea  of  Galilee,  he  saw  two  brethren,  Simon 
who  is  called  Peter,  and  Andrew  his  brother,  casting  a  net  into  the 
sea ;  for  they  were  fishers.  And  he  saith  unto  them,  Come  ye  after 
me,  and  I  will  make  you  fishers  of  men.  And  they  straightway 
left  the  nets,  and  followed  him.  And  going  on  from  thence  he  saw 
other  two  brethren,  James  the  son  of  Zebedee,  and  John  his  brother, 
in  the  boat  with  Zebedee  their  father,  mending  their  nets ;  and  he 
called  them.  And  they  straightway  left  the  boat  and  their  father, 
and  followed  him. 

And  Jesus  went  about  in  all  GaHlee,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom,  and  heahng  all  manner 
of  disease  and  all  manner  of  sickness  among  the  people.  And  the 
report  of  him  went  forth  into  all  Syria :  and  they  brought  unto  him 
all  that  were  sick,  holden  with  divers  diseases  and  torments,  pos- 
sessed with  devils,  and  epileptic,  and  palsied ;  and  he  healed  them. 
And  there  followed  him  great  multitudes  from  Galilee  and  Decapolis 
and  Jerusalem  and  Judaea  and  from  beyond  Jordan. 

THE   SEVENFOLD   DISCOURSE 

or 

SERMON   ON    THE   MOUNT 

And  seeing  the  multitudes,  he  went  up  into  the  mountain :  and 
when  he  had  sat  down,  his  disciples  came  unto  him :  and  he  opened 
his  mouth  and  taught  them,  saying : 


Blessed  are  the  poor  in  spirit : 
For  theirs  is  the  kingdom  of  heaven. 
144 


-*6  Wisdom  Gospel  of  Matthew 

Blessed  are  they  that  mourn :  for  they  shall  be  comforted. 
Blessed  are  the  meek:  for  they  shall  inherit  the  earth.  Blessed 
are  they  that  hunger  and  thirst  after  righteousness :  for  they  shall 
be  filled.  Blessed  are  the  merciful :  for  they  shall  obtain  mercy. 
Blessed  are  the  pure  in  heart :  for  they  shall  see  God.  Blessed 
are  the  peacemakers  :  for  they  shall  be  called  sons  of  God.  Blessed 
are  they  that  have  been  persecuted  for  righteousness'  sake :  for 
theirs  is  the  kingdom  of  heaven.  Blessed  are  ye  when  men  shall 
reproach  you,  and  persecute  you,  and  say  all  manner  of  evil  against 
you  falsely,  for  my  sake.  Rejoice,  and  be  exceeding  glad:  for 
great  is  your  reward  in  heaven :  for  so  persecuted  they  the  prophets 
which  were  before  you. 

ii 

Ye  are  the  salt  of  the  earth. 

But  if  the  salt  have  lost  its  savour,  wherewith  shall  it  be  salted  ? 
it  is  thenceforth  good  for  nothing,  but  to  be  cast  out  and  trodden 
under  foot  of  men. 

iii 
Ye  are  the  light  of  the  world. 

A  city  set  on  a  hill  cannot  be  hid.  Neither  do  men  light  a  lamp, 
and  put  it  under  the  bushel,  but  on  the  stand ;  and  it  shineth  unto 
all  that  are  in  the  house.  Even  so  let  your  light  shine  before  men, 
that  they  may  see  your  good  works,  and  glorify  your  Father  which 
is  in  heaven. 

iv 

Think  not  that  I  came  to  destroy  the  law  or  the  prophets  : 
I  came  not  to  destroy,  but  to  fulfil. 

For  verily  I  say  unto  you,  Till  heaven  and  earth  pass  away,  one 
jot  or  one  tittle  shall  in  no  wise  pass  away  from  the  law,  till  all  things 
be  accompUshed.  Whosoever  therefore  shall  break  one  of  these 
least  commandments,  and  shall  teach  men  so,  shall  be  called  least 
in  the  kingdom  of  heaven:  but  whosoever  shall  do  and  teach 
them,  he  shall  be  called  great  in  the  kingdom  of  heaven. 
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The  Modern  Reader's  Bible  for  Schools  9«- 

For  I  say  unto  you,  that  except  your  righteousness  shall  exceed 
the  righteousness  of  the  scribes  and  Pharisees,  ye  shall  in  no  wise 
enter  into  the  kingdom  of  heaven.  Ye  have  heard  that  it  was  said 
to  them  of  old  time,  Thou  shalt  not  kill ;  and  whosoever  shall  kill 
shall  be  in  danger  of  the  judgement :  but  I  say  unto  you,  that  every 
one  who  is  angry  with  his  brother  shall  be  in  danger  of  the  judge- 
ment ;  and  whosoever  shall  say  to  his  brother,  Raca,  shall  be  in 
danger  of  the  council ;  and  whosoever  shall  say,  Thou  fool,  shall 
be  in  danger  of  the  hell  of  fire.  If  therefore  thou  art  offering  thy 
gift  at  the  altar,  and  there  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thy  gift  before  the  altar,  and  go  thy 
way,  first  be  reconciled  to  thy  brother,  and  then  come  and  offer 
thy  gift.  Agree  with  thine  adversary  quickly,  whiles  thou  art  with 
him  in  the  way ;  lest  haply  the  adversary  deliver  thee  to  the  judge, 
and  the  judge  deliver  thee  to  the  officer,  and  thou  be  cast  into 
prison :  verily  I  say  unto  thee.  Thou  shalt  by  no  means  come  out 
thence,  till  thou  have  paid  the  last  farthing.  Ye  have  heard  that 
it  was  said.  Thou  shalt  not  commit  adultery :  but  I  say  unto  you, 
that  every  one  that  looketh  on  a  woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart.  And  if  thy  right  eye 
causeth  thee  to  stumble,  pluck  it  out,  and  cast  it  from  thee :  for 
it  is  profitable  for  thee  that  one  of  thy  members  should  perish, 
and  not  thy  whole  body  be  cast  into  hell.  And  if  thy  right  hand 
causeth  thee  to  stumble,  cut  it  off,  and  cast  it  from  thee :  for  it  is 
profitable  for  thee  that  one  of  thy  members  should  perish,  and  not 
thy  whole  body  go  into  hell.  It  was  said  also.  Whosoever  shall 
put  away  his  wife,  let  him  give  her  a  writing  of  divorcement :  but 
I  say  unto  you,  that  every  one  that  putteth  away  his  wife,  saving  for 
the  cause  of  fornication,  maketh  her  an  adulteress  :  and  whosoever 
shall  marry  her  when  she  is  put  away  committeth  adultery.  Again, 
ye  have  heard  that  it  was  said  to  them  of  old  time,  Thou  shalt  not 
forswear  thyself,  but  shalt  perform  unto  the  Lord  thine  oaths: 
but  I  say  unto  you.  Swear  not  at  all ;  neither  by  the  heaven,  for 
it  is  the  throne  of  God ;  nor  by  the  earth,  for  it  is  the  footstool  of 
his  feet;  nor  by  Jerusalem,  for  it  is  the  city  of  the  great  King; 
neither  shalt  thou  swear  by  thy  head,  for  thou  canst  not  make  one 
hair  white  or  black.  But  let  your  speech  be.  Yea,  yea ;  Nay,  nay : 
and  whatsoever  is  more  than  these  is  of  the  evil  one.     Ye  have 

146 


^  wisdom  Gospel  of  Matthew 

heard  that  it  was  said,  An  eye  for  an  eye,  and  a  tooth  for  a  tooth : 
but  I  say  unto  you,  Resist  not  him  that  is  evil:  but  whosoever 
smiteth  thee  on  thy  right  cheek,  turn  to  him  the  other  also.  And 
if  any  man  would  go  to  law  with  thee,  and  take  away  thy  coat, 
let  him  have  thy  cloke  also.  And  whosoever  shall  compel  thee  to 
go  one  mile,  go  with  him  twain.  Give  to  him  that  asketh  thee,  and 
from  him  that  would  borrow  of  thee  turn  not  thou  away.  Ye  have 
heard  that  it  was  said.  Thou  shalt  love  thy  neighbour,  and  hate 
thine  enemy :  but  I  say  unto  you.  Love  your  enemies,  and  pray 
for  them  that  persecute  you ;  that  ye  may  be  sons  of  your  Father 
which  is  in  heaven  :  for  he  maketh  his  sun  to  rise  on  the  evil  and  the 
good,  and  sendeth  rain  on  the  just  and  the  unjust.  For  if  ye 
love  them  that  love  you,  what  reward  have  ye?  do  not  even  the 
publicans  the  same?  And  if  ye  salute  your  brethren  only,  what 
do  ye  more  than  others  ?  do  not  even  the  Gentiles  the  same  ?  Ye 
therefore  shall  be  perfect,  as  your  heavenly  Father  is  perfect. 


Take  heed  that  ye  do  not  your  righteousness  before  men,  to  be  seen 

of  them : 
Else  ye  have  no  reward  with  your  Father  which  is  in  heaven. 

When  therefore  thou  doest  alms,  sound  not  a  trumpet  before  thee, 
as  the  hypocrites  do  in  the  synagogues  and  in  the  streets,  that  they 
may  have  glory  of  men.  Verily  I  say  unto  you.  They  have  received 
their  reward.  But  when  thou  doest  alms,  let  not  thy  left  hand  know 
what  thy  right  hand  doeth :  that  thine  alms  may  be  in  secret :  and 
thy  Father  which  seeth  in  secret  shall  recompense  thee.  And  when 
ye  pray,  ye  shall  not  be  as  the  hypocrites :  for  they  love  to  stand  and 
pray  in  the  synagogues  and  in  the  corners  of  the  streets,  that  they 
may  be  seen  of  men.  Verily  I  say  unto  you,  They  have  received 
their  reward.  But  thou,  when  thou  prayest,  enter  into  thine  inner 
chamber,  and  having  shut  thy  door,  pray  to  thy  Father  which  is  in 
secret,  and  thy  Father  which  seeth  in  secret  shall  recompense  thee. 
And  in  praying  use  not  vain  repetitions,  as  the  Gentiles  do :  for 
they  think  that  they  shall  be  heard  for  their  much  speaking.  Be  not 
therefore  like  unto  them :   for  your  Father  knoweth  what  things  ye 

147 


The  Modern  Reader's  Bible  for  Schools  8^ 

have  need  of,  before  ye  ask  him.  After  this  manner  therefore  pray 
ye: 

Our  Father  which  art  in  heaven : 
Hallowed  be  thy  name, 
Thy  kingdom  come, 
Thy  will  be  done. 
As  in  heaven,  so  on  earth. 

Give  us  this  day 

Our  daily  bread. 
And  forgive  us  our  debts. 

As  we  also  have  forgiven  our  debtors. 
And  bring  us  not  into  temptation, 

But  deliver  us  from  the  evil  one. 

For  if  ye  forgive  men  their  trespasses,  your  heavenly  Father  will 
also  forgive  you.  But  if  ye  forgive  not  men  their  trespasses,  neither 
will  your  Father  forgive  your  trespasses.  Moreover  when  ye  fast, 
be  not,  as  the  hypocrites,  of  a  sad  countenance  :  for  they  disfigure 
their  faces,  that  they  may  be  seen  of  men  to  fast.  Verily  I  say 
unto  you.  They  have  received  their  reward.  But  thou,  when  thou 
fastest,  anoint  thy  head,  and  wash  thy  face  ;  that  thou  be  not  seen 
of  men  to  fast,  but  of  thy  Father  which  is  in  secret :  and  thy  Father, 
which  seeth  in  secret,  shall  recompense  thee. 

vi 

Lay  not  up  for  yourselves  treasures  upon  the  earth, 
Where  moth  and  rust  doth  consume, 
And  where  thieves  break  through  and  steal : 

But  lay  up  for  yourselves  treasures  in  heaven. 
Where  neither  moth  nor  rust  doth  consume. 
And  where  thieves  do  not  break  through  nor  steal. 

For  where  thy  treasure  is,  there  will  thy  heart  be  also.  The 
lamp  of  the  body  is  the  eye :  if  therefore  thine  eye  be  single,  thy 
whole  body  shall  be  full  of  Hght ;  but  if  thine  eye  be  evil,  thy  whole 
body  shall  be  full  of  darkness ;  if  therefore  the  Hght  that  is  in  thee 
be  darkness,  how  great  is  the  darkness !     No  man  can  serve  two 

148 


-^  Wisdom  Gospel  of  Matthew 

masters :  for  either  he  will  hate  the  one,  and  love  the  other ;  or 
else  he  will  hold  to  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon.  Therefore  I  say  unto  you,  be  not  anxious  for 
your  Ufe,  what  ye  shall  eat,  or  what  ye  shall  drink ;  nor  yet  for  your 
body,  what  ye  shall  put  on.  Is  not  the  Ufe  more  than  the  food,  and 
the  body  than  the  raiment?  Behold  the  birds  of  the  heaven,  that 
they  sow  not,  neither  do  they  reap,  nor  gather  into  barns ;  and  your 
heavenly  Father  feedeth  them.  Are  not  ye  of  much  more  value 
than  they?  And  which  of  you  by  being  anxious  can  add 
one  cubit  unto  his  stature?  And  why  are  ye  anxious  concerning 
raiment  ?  Consider  the  liUes  of  the  field,  how  they  grow ;  they  toil 
not,  neither  do  they  spin  :  yet  I  say  unto  you,  that  even  Solomon  in 
all  his  glory  was  not  arrayed  Uke  one  of  these.  But  if  God  doth 
so  clothe  the  grass  of  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  shall  he  not  much  more  clothe  you,  O  ye  of  little 
faith?  Be  not  therefore  anxious,  saying.  What  shall  we  eat? 
or.  What  shall  we  drink?  or,  Wherewithal  shall  we  be  clothed?  — 
for  after  all  these  things  do  the  Gentiles  seek  —  for  your  heavenly 
Father  knoweth  that  ye  have  need  of  all  these  things.  But  seek 
ye  first  his  kingdom,  and  his  righteousness ;  and  all  these  things 
shall  be  added  unto  you.  Be  not  therefore  anxious  for  the  morrow : 
for  the  morrow  will  be  anxious  for  itself.  Sufficient  unto  the  day 
is  the  evil  thereof. 

vii 
Judge  not : 
That  ye  be  not  judged. 

For  with  what  judgement  ye  judge,  ye  shall  be  judged :  and  with 
what  measure  ye  mete,  it  shall  be  measured  unto  you.  And  why 
beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but  considerest 
not  the  beam  that  is  in  thine  own  eye  ?  Or  how  wilt  thou  say  to 
thy  brother.  Let  me  cast  out  the  mote  out  of  thine  eye  ;  and  lo,  the 
beam  is  in  thine  own  eye  ?  Thou  hypocrite,  cast  out  first  the  beam 
out  of  thine  own  eye ;  and  then  shalt  thou  see  clearly  to  cast  out 
the  mote  out  of  thy  brother's  eye. 

* 

Give  not  that  which  is  holy  unto  the  dogs. 
Neither  cast  your  pearls  before  the  swine ; 

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The  Modern  Reader's  Bible  for  Schools  8«- 

Lest  haply  they  trample  them  under  their  feet, 
And  turn  and  rend  you. 

* 

Ask,  and  it  shall  be  given  you ; 
Seek,  and  ye  shall  find ; 

Knock,  and  it  shall  be  opened  unto  you : 
For  every  one  that  asketh  receiveth, 
And  he  that  seeketh  findeth. 

And  to  him  that  knocketh  it  shall  be  opened. 

Or  what  man  is  there  of  you,  who,  if  his  son  shall  ask  him  for  a 
loaf,  will  give  him  a  stone  ;  or  if  he  shall  ask  for  a  fish,  will  give  him 
a  serpent  ?  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  which  is  in  heaven 
give  good  things  to  them  that  ask  him  ? 

* 

All  things  therefore  whatsoever  ye  would  that  men  should  do 
unto  you,  even  so  do  ye  also  unto  them :  for  this  is  the  law  and  the 

prophets. 

* 

Enter  ye  in  by  the  narrow  gate. 

For  wide  is  the  gate,  and  broad  is  the  way,  that  leadeth  to  de- 
struction, and  many  be  they  that  enter  in  thereby.  For  narrow  is 
the  gate,  and  straitened  the  way,  that  leadeth  unto  life,  and  few 
be  they  that  find  it. 

Beware  of  false  prophets, 

Which  come  to  you  in  sheep's  clothing, 
But  inwardly  are  ravening  wolves. 

By  their  fruits  ye  shall  know  them.  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  ?  Even  so  every  good  tree  bringeth  forth 
good  fruit ;  but  the  corrupt  tree  bringeth  forth  evil  fruit.  A  good 
tree  cannot  bring  forth  evil  fruit,  neither  can  a  corrupt  tree  bring 
forth  good  fruit.  Every  tree  that  bringeth  not  forth  good  fruit  is 
hewn  down,  and  cast  into  the  fire.  Therefore  by  their  fruits  ye 
shall  know  them. 

ISO 


-^  Wisdom  Gospel  of  Matthew 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven  ;  but  he  that  doeth  the  will  of  my  Father  which  is 
in  heaven.  Many  will  say  to  me  in  that  day,  Lord,  Lord,  did  we 
not  prophesy  by  thy  name,  and  by  thy  name  cast  out  devils,  and  by 
thy  name  do  many  mighty  works?  And  then  will  I  profess  unto 
them,  I  never  knew  you :  depart  from  me,  ye  that  work  iniquity. 
Every  one  therefore  which  heareth  these  words  of  mine,  and  doeth 
them,  shall  be  likened  unto  a  wise  man,  which  built  his  house 
upon  the  rock :  and  the  rain  descended,  and  the  floods  came,  and 
the  winds  blew,  and  beat  upon  that  house  ;  and  it  fell  not :  for  it 
was  founded  upon  the  rock.  And  every  one  that  heareth  these 
words  of  mine,  and  doeth  them  not,  shall  be  likened  unto  a  foolish 
man,  which  built  his  house  upon  the  sand  :  and  the  rain  descended, 
and  the  floods  came,  and  the  winds  blew,  and  smote  upon  that 
house  ;  and  it  fell :  and  great  was  the  fall  thereof. 


IV 

FIRST  IMPRESSIONS :  GATHERING  OF  DISCIPLES  AND 
HINTS  OF  ANTAGONISM 

And  it  came  to  pass,  when  Jesus  ended  these  words,  the  multi- 
tudes were  astonished  at  his  teaching :  for  he  taught  them  as  one 
having  authority,  and  not  as  their  scribes. 

And  when  he  was  come  down  from  the  mountain,  great  multi- 
tudes followed  him.  And  behold,  there  came  to  him  a  leper  and 
worshipped  him,  saying,  Lord,  if  thou  wilt,  thou  canst  Gathering 
make  me  clean.  And  he  stretched  forth  his  hand,  and  o^  Disciples 
touched  him,  saying,  I  will ;  be  thou  made  clean.  And  straightway 
his  leprosy  was  cleansed.  And  Jesus  saith  unto  him.  See  thou  tell 
no  man ;  but  go  thy  way,  shew  thyself  to  the  priest,  and  offer  the 
gift  that  Moses  commanded,  for  a  testimony  unto  them. 

And  when  he  was  entered  into  Capernaum,  there  came  unto  him 
a  centurion,  beseeching  him,  and  saying,  Lord,  my  servant  lieth  in 
the  house  sick  of  the  palsy,  grievously  tormented.  And  ^j^^  centu- 
he  saith  unto  him,  I  will  come  and  heal  him.  And  the  non  and  the 
centurion  answered  and  said.  Lord,  I  am  not  worthy  Sons  of  the 
that  thou  shouldest  come  under  my  roof:     but  only 

151 


The  Modern  Reader's  Bible  for  Schools  ^ 

say  the  word,  and  my  servant  shall  be  healed.  For  I  also  am  a  man 
under  authority,  having  under  myself  soldiers :  and  I  say  to  this 
one.  Go,  and  he  goeth;  and  to  another,  Come,  and  he  cometh; 
and  to  my  servant,  Do  this,  and  he  doeth  it.  And  when  Jesus  heard 
it,  he  marvelled,  and  said  to  them  that  followed,  Verily  I  say  unto 
you,  I  have  not  found  so  great  faith,  no,  not  in  Israel.  And  I  say 
unto  you,  that  many  shall  come  from  the  east  and  the  west,  and 
shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom 
of  heaven :  but  the  sons  of  the  kingdom  shall  be  cast  forth  into  the 
outer  darkness  :  there  shall  be  the  weeping  and  gnashing  of  teeth. 
And  Jesus  said  unto  the  centurion.  Go  thy  way;  as  thou  hast 
believed,  so  be  it  done  unto  thee.  And  the  servant  was  healed  in 
that  hour. 

And  when  Jesus  was  come  into  Peter's  house,  he  saw  his  wife's 
mother  lying  sick  of  a  fever.  And  he  touched  her  hand,  and  the 
fever  left  her ;  and  she  arose,  and  ministered  unto  him.  And  when 
even  was  come,  they  brought  unto  him  many  possessed  with 
devils:  and  he  cast  out  the  spirits  with  a  word,  and  healed  all 
that  were  sick :  that  it  might  be  fulfilled  which  was  spoken  by 
Isaiah  the  prophet,  saying,  Himself  took  our  infirmities,  and  bare 
our  diseases. 

Now  when  Jesus  saw  great  multitudes  about  him,  he  gave  com- 
mandment to  depart  unto  the  other  side.  And  there  came  a  scribe, 
and  said  unto  him,  Master,  I  will  follow  thee  whithersoever  thou 
goest.  And  Jesus  saith  unto  him.  The  foxes  have  holes,  and  the 
birds  of  the  heaven  have  nests ;  but  the  Son  of  man  hath  not  where 
to  lay  his  head.  And  another  of  the  disciples  said  unto  him.  Lord, 
suffer  me  first  to  go  and  bury  my  father.  But  Jesus  saith  unto  him, 
Follow  me  ;  and  leave  the  dead  to  bury  their  own  dead. 

And  when  he  was  entered  into  a  boat,  his  disciples  followed  him. 
And  behold,  there  arose  a  great  tempest  in  the  sea,  insomuch  that 
the  boat  was  covered  with  the  waves :  but  he  was  asleep.  And  they 
came  to  him,  and  awoke  him,  saying.  Save,  Lord;  we  perish. 
And  he  saith  unto  them.  Why  are  ye  fearful,  O  ye  of  Httle  faith? 
Then  he  arose,  and  rebuked  the  winds  and  the  sea ;  and  there  was 
a  great  calm.  And  the  men  marvelled,  saying,  What  manner  of 
man  is  this,  that  even  the  winds  and  the  sea  obey  him  ? 

And  when  he  was  come  to  the  other  side  into  the  country  of  th^ 


-^  Wisdom  Gospel  of  Matthew 

Gadarenes,  there  met  him  two  possessed  with  devils,  coming 
forth  out  of  the  tombs,  exceeding  fierce,  so  that  no  man  a  city 
could  pass  by  that  way.  And  behold,  they  cried  out,  offended 
saying.  What  have  we  to  do  with  thee,  thou  Son  of  God  ?  art  thou 
come  hither  to  torment  us  before  the  time?  Now  there  was  afar 
off  from  them  a  herd  of  many  swine  feeding.  And  the  devils  be- 
sought him,  saying.  If  thou  cast  us  out,  send  us  away  into  the 
herd  of  swine.  And  he  said  unto  them,  Go.  And  they  came  out, 
and  went  into  the  swine :  and  behold,  the  whole  herd  rushed  down 
the  steep  into  the  sea,  and  perished  in  the  waters.  And  they  that 
fed  them  fled,  and  went  away  into  the  city,  and  told  everything, 
and  what  was  befallen  to  them  that  were  possessed  with  devils. 
And  behold,  all  the  city  came  out  to  meet  Jesus :  and  when  they 
saw  him,  they  besought  him  that  he  would  depart  from  their 
borders. 

And  he  entered  into  a  boat,  and  crossed  over,  and  came  into  his 
own  city.  And  behold,  they  brought  to  him  a  man  sick  of  the 
palsy,  lying  on  a  bed:  and  Jesus  seeing  their  faith  Question- 
said  unto  the  sick  of  the  palsy.  Son,  be  of  good  cheer ;  i^gs  arise 
thy  sins  are  forgiven.  And  behold,  certain  of  the  scribes  said 
within  themselves.  This  man  blasphemeth.  And  Jesus  knowing 
their  thoughts  said.  Wherefore  think  ye  evil  in  your  hearts?  For 
whether  is  easier,  to  say,  Thy  sins  are  forgivein ;  or  to  say.  Arise, 
and  walk  ?  But  that  ye  may  know  that  the  Son  of  man  hath  power 
on  earth  to  forgive  sins  (then  saith  he  to  the  sick  of  the  palsy). 
Arise,  and  take  up  thy  bed,  and  go  unto  thy  house.  And  he  arose, 
and  departed  to  his  house.  But  when  the  multitudes  saw  it,  they 
were  afraid,  and  glorified  God,  which  had  given  such  power  unto 
men. 

And  as  Jesus  passed  by  from  thence,  he  saw  a  man,  called 
Matthew,  sitting  at  the  place  of  toll :  and  he  saith  unto  him.  Fol- 
low me.  And  he  arose,  and  followed  him.  And  it  came  to  pass,  as 
he  sat  at  meat  in  the  house,  behold,  many  publicans  and  sinners 
came  and  sat  down  with  Jesus  and  his  disciples.  And  when  the 
Pharisees  saw  it,  they  said  unto  his  disciples.  Why  eateth  your 
Master  with  the  pubHcans  and  sinners?  But  when  he  heard  it, 
he  said,  They  that  are  whole  have  no  need  of  a  physician,  but  they 
that  are  sick.     But  go  ye  and  learn  what  this  meaneth,  I  desire 

153 


The  Modern  Reader's  Bible  for  Schools  S«- 

mercy,  and  not  sacrifice :   for  I  came  not  to  call  the  righteous,  but 
sinners. 

Then  come  to  him  the  disciples  of  John,  saying,  Why  do  we  and 
the  Pharisees  fast  oft,  but  thy  disciples  fast  not?  And  Jesus  said 
unto  them :  Can  the  sons  of  the  bridechamber  mourn,  as  long  as 
the  bridegroom  is  with  them?  but  the  days  will  come,  when  the 
bridegroom  shall  be  taken  away  from  them,  and  then  will  they  fast. 
And  no  man  putteth  a  piece  of  undressed  cloth  upon  an  old  garment ; 
for  that  which  should  fill  it  up  taketh  from  the  garment,  and  a  worse 
rent  is  made.  Neither  do  men  put  new  wine  into  old  wine-skins : 
else  the  skins  burst,  and  the  wine  is  spilled,  and  the  skins  perish : 
but  they  put  new  wine  into  fresh  wine-skins,  and  both  are  preserved. 

While  he  spake  these  things  unto  them,  behold,  there  came  a 
ruler,  and  worshipped  him,  saying.  My  daughter  is  even  now 
dead:  but  come  and  lay  thy  hand  upon  her,  and  she  shall 
live.  And  Jesus  arose,  and  followed  him,  and  so  did  his 
disciples.  And  behold,  a  woman,  who  had  an  issue  of  blood 
twelve  years,  came  behind  him,  and  touched  the  border  of  his  gar- 
ment :  for  she  said  within  herself.  If  I  do  but  touch  his  garment,  I 
shall  be  made  whole.  But  Jesus  turning  and  seeing  her  said, 
Daughter,  be  of  good  cheer;  thy  faith  hath  made  thee  whole. 
And  the  woman  was  made  whole  from  that  hour.  And  when  Jesus 
came  into  the  ruler's  house,  and  saw  the  flute-players,  and  the  crowd 
making  a  tumult,  he  said,  Give  place :  for  the  damsel  is  not  dead, 
but  sleepeth.  And  they  laughed  him  to  scorn.  But  when  the 
crowd  was  put  forth,  he  entered  in,  and  took  her  by  the  hand ;  and 
the  damsel  arose.  And  the  fame  hereof  went  forth  into  all  that 
land. 

And  as  Jesus  passed  by  from  thence,  two  blind  men  followed  him, 
crying  out,  and  saying,  Have  mercy  on  us,  thou  son  of  David. 
And  when  he  was  come  into  the  house,  the  blind  men  came  to  him  : 
and  Jesus  saith  unto  them,  BeHeve  ye  that  I  am  able  to  do  this? 
They  say  unto  him.  Yea,  Lord.  Then  touched  he  their  eyes, 
saying.  According  to  your  faith  be  it  done  unto  you.  And  their 
eyes  were  opened.  And  Jesus  sternly  charged  them,  saying.  See 
that  no  man  know  it.  But  they  went  forth,  and  spread  abroad  his 
fame  in  all  that  land. 

And  as  they  went  forth,  behold,  there  was  brought  to  him  a 

154 


^  wisdom  Gospel  of  Matthew 

dumb  man  possessed  with  a  devil.     And  when  the  devil  was  cast 
out,  the  dumb  man  spake:    and  the  multitudes  mar-   opposite 
veiled,  saying.  It  was  never  so  seen  in  Israel.     But  the  impressions 
Pharisees  said,  By  the  prince  of  the  devils  casteth  he  ®^  ^^^^^ 
out  devils. 


ORGANIZATION  OF  APOSTLES  AND  THE  SEVENFOLD 
COMMISSION 

And  Jesus  went  about  all  the  cities  and  the  villages,  teaching  in 
their  synagogues,  and  preaching  the  gospel  of  the  kingdom,  and 
healing  all  manner  of  disease  and  all  manner  of  sickness.  But 
when  he  saw  the  multitudes,  he  was  moved  with  compassion  for 
them,  because  they  were  distressed  and  scattered,  as  sheep  not 
having  a  shepherd.  Then  saith  he  unto  his  disciples.  The  harvest 
truly  is  plenteous,  but  the  labourers  are  few.  Pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  send  forth  labourers  into  his  har- 
vest. 

And  he  called  unto  him  his  twelve  disciples,  and  gave  them  au- 
thority over  unclean  spirits,  to  cast  them  out,  and  to  heal  all  man- 
ner of  disease  and  all  manner  of  sickness.  Now  the  names  of  the 
twelve  apostles  are  these:  The  first,  Simon,  who  is  called  Peter, 
and  Andrew  his  brother ;  James  the  son  of  Zebedee,  and  John  his 
brother;  Philip,  and  Bartholomew;  Thomas,  and  Matthew  the 
publican ;  Janues  the  son  of  Alphaeus,  and  Thaddaeus ;  Simon  the 
Cananaean,  and  Judas  Iscariot,  who  also  betrayed  him.  These 
twelve  Jesus  sent  forth,  and  charged  them,  saying : 

Go  not  into  any  way  of  the  Gentiles,  and  enter  not  into  any  city 

of  the  Samaritans :   but  go  rather  to  the  lost  sheep  of  the  house  of 

Israel. 

* 

And  as  ye  go,  preach,  saying,  The  kingdom  of  heaven  is  at  hand. 
Heal  the  sick,  raise  the  dead,  cleanse  the  lepers,  cast  out  devils. 


[55 


The  Modern  Reader's  Bible  for  Schools  ^ 

Freely  ye  received,  freely  give. 

* 

Get  you  no  gold,  nor  silver,  nor  brass  in  your  purses ;  no  wallet 
for  your  journey,  neither  two  coats,  nor  shoes,  nor  stafif :  for  the 
labourer  is  worthy  of  his  food.  And  into  whatsoever  city  or  vil- 
lage ye  shall  enter,  search  out  who  in  it  is  worthy ;  and  there  abide 
till  ye  go  forth.  And  as  ye  enter  into  the  house,  salute  it.  And  if 
the  house  be  worthy,  let  your  peace  come  upon  it :  but  if  it  be  not 
worthy,  let  your  peace  return  to  you.  And  whosoever  shall  not  re- 
ceive you,  nor  hear  your  words,  as  ye  go  forth  out  of  that  house  or 
that  city,  shake  off  the  dust  of  your  feet.  Verily  I  say  unto  you.  It 
shall  be  more  tolerable  for  the  land  of  Sodom  and  Gomorrah  in  the 
day  of  judgement,  than  for  that  city. 

* 

Behold,  I  send  you  forth  as  sheep  in  the  midst  of  wolves :  be  ye 
therefore  wise  as  serpents,  and  harmless  as  doves.  But  beware 
of  men :  for  they  will  deliver  you  up  to  councils,  and  in  their  syna- 
gogues they  will  scourge  you ;  yea  and  before  governors  and  kings 
shall  ye  be  brought  for  my  sake,  for  a  testimony  to  them  and  to  the 
Gentiles.  But  when  they  deliver  you  up,  be  not  anxious  how  or 
what  ye  shall  speak :  for  it  shall  be  given  you  in  that  hour  what 
ye  shall  speak:  for  it  is  not  ye  that  speak,  but  the  Spirit  of 
your  Father  that  speaketh  in  you.  And  brother  shall  deliver  up 
brother  to  death,  and  the  father  his  child :  and  children  shall  rise 
up  against  parents,  and  cause  them  to  be  put  to  death.  And  ye 
shall  be  hated  of  all  men  for  my  name's  sake  :  but  he  that  endureth 
to  the  end,  the  same  shall  be  saved.  But  when  they  persecute  you 
in  this  city,  flee  into  the  next :  for  verily  I  say  unto  you,  Ye  shall  not 
have  gone  through  the  cities  of  Israel,  till  the  Son  of  man  be  come. 
A  disciple  is  not  above  his  master,  nor  a  servant  above  his  lord ; 
it  is  enough  for  the  disciple  that  he  be  as  his  master,  and  the  ser- 
vant as  his  lord :  if  they  have  called  the  master  of  the  house  Beelze- 
bub, how  much  more  shall  they  call  them  of  his  household  !  Fear 
them  not  therefore.  ^For  there  is  nothing  covered,  that  shall  not 
be  revealed ;  and  hid,  that  shall  not  be  known :  what  I  tell  you  in 
the  darkness,  speak  ye  in  the  light ;  and  what  ye  hear  in  the  ear, 
proclaim  upon  the  housetops.     And  be  not  afraid  of  them  which 

IS6 


^  Wisdom  Gospel  of  Matthew 

kill  the  body,  but  are  not  able  to  kill  the  soul :  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell.  Are  not  two 
sparrows  sold  for  a  farthing  ?  and  not  one  of  them  shall  fall  on  the 
ground  without  your  Father :  but  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not  therefore  ;  ye  are  of  more  value  than  many 
sparrows.  Every  one  therefore  who  shall  confess  me  before  men, 
him  will  I  also  confess  before  my  Father  which  is  in  heaven.  But 
whosoever  shall  deny  me  before  men,  him  will  I  also  deny  before 
my  Father  which  is  in  heaven. 

Think  not  that  I  came  to  send  peace  on  the  earth :  I  came  not 
to  send  peace,  but  a  sword.  For  I  came  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against  her  mother,  and  the 
daughter  in  law  against  her  mother  in  law  :  and  a  man's  foes  shall 
be  they  of  his  own  household.  He  that  loveth  father  or  mother 
more  than  me  is  not  worthy  of  me  ;  and  he  that  loveth  son  or  daugh- 
ter more  than  me  is  not  worthy  of  me.  And  he  that  doth  not  take 
his  cross  and  follow  after  me,  is  not  worthy  of  me.  He  that  findeth 
his  life  shall  lose  it ;    and  he  that  loseth  his  Ufe  for  my  sake  shall 

find  it. 

* 

He  that  receiveth  you  receiveth  me,  and  he  that  receiveth  me 
receiveth  him  that  sent  me.  He  that  receiveth  a  prophet  in  the 
name  of  a  prophet  shall  receive  a  prophet's  reward ;  and  he  that 
receiveth  a  righteous  man  in  the  name  of  a  righteous  man  shall 
receive  a  righteous  man's  reward.  And  whosoever  shall  give  to 
drink  unto  one  of  these  Uttle  ones  a  cup  of  cold  water  only,  in  the 
name  of  a  disciple,  verily  I  say  unto  you,  he  shall  in  no  wise  lose  his 
reward. 

And  it  came  to  pass,  when  Jesus  had  made  an  end  of  commanding 
his  twelve  disciples,  he  departed  thence  to  teach  and  preach  in  their 
cities. 


iS7 


The  Modern  Reader's  Bible  for  Schools  B^ 

VI 

GROWING  ISOLATION  OF  JESUS  AND  HIS   MINISTRY 

Now  when  John  heard  in  the  prison  the  works  of  the  Christ,  he 
sent  by  his  disciples,  and  said  unto  him.  Art  thou  he  that  cometh, 
Separation  ^r  look  we  for  another?  And  Jesus  answered  and  said 
from  John  unto  them,  Go  your  way  and  tell  John  the  things  which 
the  Baptist     ^^  ^^  -^^^^  ^^^  ^^^ .    ^j^^  bUnd  receive  their  sight,  and 

the  lame  walk,  the  lepers  are  cleansed,  and  the  deaf  hear,  and  the 
dead  are  raised  up,  and  the  poor  have  good  tidings  preached  to 
them.  And  blessed  is  he,  whosoever  shall  find  none  occasion  of 
stumbling  in  me.  And  as  these  went  their  way,  Jesus  began  to 
say  unto  the  multitudes  concerning  John :  What  went  ye  out  into 
the  wilderness  to  behold?  a  reed  shaken  with  the  wind?  But 
what  went  ye  out  for  to  see ?  a  man  clothed  in  soft  raiment?  Be- 
hold, they  that  wear  soft  raiment  are  in  kings'  houses.  But  where- 
fore went  ye  out  ?  to  see  a  prophet  ?  Yea,  I  say  unto  you,  and  much 
more  than  a  prophet.  This  is  he,  of  whom  it  is  written.  Behold, 
I  send  my  messenger  before  thy  face,  who  shall  prepare  thy  way  before 
thee.  Verily  I  say  unto  you.  Among  them  that  are  born  of  women 
there  hath  not  arisen  a  greater  than  John  the  Baptist :  yet  he  that 
is  but  little  in  the  kingdom  of  heaven  is  greater  than  he.  And 
from  the  days  of  John  the  Baptist  until  now  the  kingdom  of  heaven 
sufifereth  violence,  and  men  of  violence  take  it  by  force.  For  all 
the  prophets  and  the  law  prophesied  until  John.  And  if  ye  are 
willing  to  receive  it,  this  is  Elijah,  which  is  to  come.  He  that  hath 
ears  to  hear,  let  him  hear.  But  whereunto  shall  I  liken  this  genera- 
tion? It  is  like  unto  children  sitting  in  the  marketplaces,  which 
call  unto  their  fellows,  and  say.  We  piped  unto  you,  and  ye  did  not 
dance  ;  we  wailed,  and  ye  did  not  mourn.  For  John  came  neither 
eating  nor  drinking,  and  they  say,  He  hath  a  devil.  The  Son  of 
man  came  eating  and  drinking,  and  they  say.  Behold,  a  gluttonous 
man,  and  a  winebibber,  a  friend  of  publicans  and  sinners !  And 
wisdom  is  justified  by  her  children. 

Then  began  he  to  upbraid  the  cities  wherein  most  of  his  mighty 
works  were  done,  because  they  repented  not.  Woe  unto  thee, 
Chorazin  !  woe  unto  thee,  Bethsaida  !  for  if  the  mighty  works  had 

158 


•^  Wisdom  Gospel  of  Matthew- 
been  done  in  Tyre  and  Sidon  which  were  done  in  you,  they  would 
have  repented  long  ago  in  sackcloth  and  ashes.     Howbeit  I  say 
unto  you,  it  shall  be  more  tolerable  for  Tyre  and  Sidon   ^^^^  ^^le 
in  the  day  of  judgement  than  for  you.     And  thou,  Ca-  Wisdom  of 
pernaum,  shalt  thou  be  exalted  unto  heaven  ?  thou  shalt   *^®  World 
go  down  unto  Hades :    for  if  the  mighty  works  had  been  done  in 
Sodom  which  were  done  in  thee,  it  would  have  remained  until 
this  day.     Howbeit  I  say  unto  you,  that  it  shall  be  more  tolerable 
for  the  land  of  Sodom  in  the  day  of  judgement  than  for  thee. 

At  that  season  Jesus  answered  and  said  :  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  that  thou  didst  hide  these  things  from  the 
wise  and  understanding,  and  didst  reveal  them  unto  babes :  yea, 
Father,  for  so  it  was  well-pleasing  in  thy  sight.  All  things  have 
been  deUvered  unto  me  of  my  Father :  and  no  one  knoweth  the 
Son,  save  the  Father ;  neither  doth  any  know  the  Father,  save  the 
Son,  and  he  to  whomsoever  the  Son  willeth  to  reveal  him.  Come 
unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest.  Take  my  yoke  upon  you,  and  learn  of  me  ;  for  I  am  meek  and 
lowly  in  heart :  and  ye  shall  find  rest  unto  your  souls.  For  my  yoke 
is  easy,  and  my  burden  is  light. 

At  that  season  Jesus  went  on  the  sabbath  day  through  the  corn- 
fields ;   and  his  disciples  were  an  hungred,  and  began  to  pluck  ears 
of  corn,  and  to  eat.     But  the  Pharisees,  when  they  saw  ^^^^^  ^he 
it,  said  unto  him.  Behold,  thy  disciples  do  that  which  Pharisaic 
it  is  not  lawful  to  do  upon  the  sabbath.     But  he  said  Sabbath 
unto  them:    Have  ye  not  read  what  David  did,  when  he  was  an 
hungred,  and  they  that  were  with  him,  how  he  entered  into  the 
house  of  God,  and  did  eat  the  shewbread,  which  it  was  not  lawful 
for  him  to  eat,  neither  for  them  that  were  with  him ;    but  only  for 
the  priests?     Or  have  ye  not  read  in  the  law,  how  that  on  the  sab- 
bath day  the  priests  in  the  temple  profane  the  sabbath,  and  are  guilt- 
less ?     But  I  say  unto  you,  that  one  greater  than  the  temple  is  here. 
But  if  ye  had  known  what  this  meaneth,  I  desire  mercy,  and  not 
sacrifice,  ye  would  not  have  condemned  the  guiltless.     For  the  Son 
of  man  is  lord  of  the  sabbath. 

And  he  departed  thence,  and  went  into  their  synagogue:  and 
behold,  a  man  having  a  withered  hand.  And  they  asked  him, 
sa3dng,  Is  it  lawful  to  heal  on  the  sabbath  day?    that  they  might 

159 


The  Modern  Reader*s  Bible  for  Schools  Q^ 

accuse  him.  And  he  said  unto  them :  What  man  shall  there  be  of 
you,  that  shall  have  one  sheep,  and  if  this  fall  into  a  pit  on  the 
sabbath  day,  will  he  not  lay  hold  on  it,  and  lift  it  out  ?  How  much 
then  is  a  man  of  more  value  than  a  sheep  !  Wherefore  it  is  lawful 
to  do  good  on  the  sabbath  day.  Then  saith  he  to  the  man,  Stretch 
forth  thy  hand.  And  he  stretched  it  forth ;  and  it  was  restored 
whole,  as  the  other. 

But  the  Pharisees  went  out,  and  took  counsel  against  him,  how 
they  might  destroy  him.  And  Jesus  perceiving  it  withdrew  from 
thence:  and  many  followed  him;  and  he  healed  them  all,  and 
charged  them  that  they  should  not  make  him  known;  that  it 
might  be  fulfilled  which  was  spoken  by  Isaiah  the  prophet,  saying. 
Behold,  my  servant  whom  I  have  chosen  :  my  beloved  in  whom  my 
soul  is  well  pleased  :  I  will  put  my  Spirit  upon  him,  and  he  shall  de- 
clare judgement  to  the  Gentiles.  He  shall  not  strive,  nor  cry  aloud  ; 
neither  shall  any  one  hear  his  voice  in  the  streets  :  a  bruised  reed  shall 
he  not  break,  and  smoking  flax  shall  he  not  quench,  till  he  send  forth 
judgement  unto  victory  :  and  in  his  name  shall  the  Gentiles  hope. 

Then  was  brought  unto  him  one  possessed  with  a  devil,  blind 
and  dumb :  and  he  healed  him,  insomuch  that  the  dumb  man 
Open  antag-  spake  and  saw.  And  all  the  multitudes  were  amazed, 
onismofthe  and  said.  Is  this  the  son  of  David?  But  when  the 
Pharisees  Pharisees  heard  it,  they  said.  This  man  doth  not  cast 
out  devils,  but  by  Beelzebub  the  prince  of  the  devils.  And  know- 
ing their  thoughts  he  said  unto  them:  Every  kingdom  divided 
against  itself  is  brought  to  desolation;  and  every  city  or  house 
divided  against  itself  shall  not  stand :  and  if  Satan  casteth  out 
Satan,  he  is  divided  against  himself ;  how  then  shall  his  kingdom 
stand?  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 
sons  cast  them  out?  therefore  shall  they  be  your  judges.  But  if 
I  by  the  Spirit  of  God  cast  out  devils,  then  is  the  kingdom  of  God 
come  upon  you.  Or  how  can  one  enter  into  the  house  of  the  strong 
man,  and  spoil  his  goods,  except  he  first  bind  the  strong  man? 
and  then  he  will  spoil  his  house.  He  that  is  not  with  me  is  against 
me ;  and  he  that  gathereth  not  with  me  scattereth.  Therefore  I 
say  unto  you,  Every  sin  and  blasphemy  shall  be  forgiven  unto  men ; 
but  the  blasphemy  against  the  Spirit  shall  not  be  forgiven.  And 
whosoever  shall  speak  a  word  against  the  Son  of  man,  it  shall  be 

I  Go 


-^  Wisdom  Gospel  of  Matthew 

forgiven  him ;  but  whosoever  shall  speak  against  the  Holy  Spirit, 
it  shall  not  be  forgiven  him,  neither  in  this  world,  nor  in  that  which 
is  to  come.  Either  make  the  tree  good,  and  its  fruit  good  ;  or  make 
the  tree  corrupt,  and  its  fruit  corrupt :  for  the  tree  is  known  by  its 
fruit.  Ye  offspring  of  vipers,  how  can  ye,  being  evil,  speak  good 
things  ?  for  out  of  the  abundance  of  the  heart  the  mouth  speaketh. 
The  good  man  out  of  his  good  treasure  bringeth  forth  good  things : 
and  the  evil  man  out  of  his  evil  treasure  bringeth  forth  evil  things. 
And  I  say  unto  you,  that  every  idle  word  that  men  shall  speak, 
they  shall  give  account  thereof  in  the  day  of  judgement.  For  by 
thy  words  thou  shalt  be  justified,  and  by  thy  words  thou  shalt  be 
condemned. 

Then  certain  of  the  scribes  and  Pharisees  answered  him,  saying, 
Master,  we  would  see  a  sign  from  thee.  But  he  answered  and  said 
unto  them :  An  evil  and  adulterous  generation  seeketh  after  a 
sign ;  and  there  shall  no  sign  be  given  to  it  but  the  sign  of  Jonah 
the  prophet.^  The  men  of  Nineveh  shall  stand  up  in  the  judgement 
with  this  generation,  and  shall  condemn  it :  for  they  repented  at 
the  preaching  of  Jonah ;  and  behold,  a  greater  than  Jonah  is  here. 
The  queen  of  the  south  shall  rise  up  in  the  judgement  with  this 
generation,  and  shall  condemn  it:  for  she  came  from  the  ends  of 
the  earth  to  hear  the  wisdom  of  Solomon ;  and  behold,  a  greater 
than  Solomon  is  here.  But  the  unclean  spirit,  when  he  is  gone 
out  of  the  man,  passeth  through  waterless  places,  seeking  rest, 
and  findeth  it  not.  Then  he  saith,  I  will  return  into  my  house 
whence  I  came  out ;  and  when  he  is  come,  he  findeth  it  empty, 
swept,  and  garnished.  Then  goeth  he,  and  taketh  with  himself 
seven  other  spirits  more  evil  than  himself,  and  they  enter  in  and 
dwell  there :  and  the  last  state  of  that  man  becometh  worse  than 
the  first.     Even  so  shall  it  be  also  unto  this  evil  generation. 

While  he  was  yet  speaking  to  the  multitudes,  behold,  his  mother 
and  his  brethren  stood  without,  seeking  to  speak  to  him.     And 
one  said  unto  him.  Behold,  thy  mother  and  thy  brethren  separation 
stand  without,  seeking  to  speak  to  thee.     But  he  an-  from  his 
swered  and  said  unto  him  that  told  him,  Who  is  my  J^^i^red 
mother?    and  who  are  my  brethren?     And  he  stretched  forth  his 

1  For  as  Jonah  was  three  days  and  three  nights  in  the  belly  of  the  whale,  so  shall 
the  Son  of  man  be  three  days  and  three  nights  in  the  heart  of  the  earth. 

M  l6l 


The  Modern  Reader's  Bible  for  Schools  6«- 

hand  towards  his  disciples,  and  said,  Behold,  my  mother  and  my 
brethren !  For  whosoever  shall  do  the  will  of  my  Father  which  is 
in  heaven,  he  is  my  brother,  and  sister,  and  mother. 


VII 

THE  PUBLIC  PARABLE  AND  THE  PRIVATE  INTER- 
PRETATION 

On  that  day  went  Jesus  out  of  the  house,  and  sat  by  the  sea  side. 
And  there  were  gathered  unto  him  great  multitudes,  so  that  he 
entered  into  a  boat,  and  sat ;  and  all  the  multitude  stood  on  the 
beach.     And  he  spake  to  them  many  things  in  parables,  saying  : 

Behold,  the  sower  went  forth  to  sow ;  and  as  he  sowed,  some 
seeds  fell  by  the  way  side,  and  the  birds  came  and  devoured  them  : 
Seven  and  Others  fell  upon  the  rocky  places,  where  they  had 

Parables  not  much  earth :  and  straightway  they  sprang  up,  be- 
cause they  had  no  deepness  of  earth:  and  when  the  sun  was 
risen,  they  were  scorched  ;  and  because  they  had  no  root,  they  with- 
ered away.  And  others  fell  upon  the  thorns  ;  and  the  thorns  grew 
up,  and  choked  them :  and  others  fell  upon  the  good  ground,  and 
yielded  fruit,  some  a  hundredfold,  some  sixty,  some  thirty.  He 
that  hath  ears,  let  him  hear. 

And  the  disciples  came,  and  said  unto  him.  Why  speakest  thou 
unto  them  in  parables  ?  And  he  answered  and  said  unto  them : 
Unto  you  it  is  given  to  know  the  mysteries  of  the  kingdom  of 
heaven,  but  to  them  it  is  not  given.  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  abundance  :  but  whosoever  hath 
not,  from  him  shall  be  taken  away  even  that  which  he  hath.  There- 
fore speak  I  to  them  in  parables ;  because  seeing  they  see  not, 
and  hearing  they  hear  not,  neither  do  they  understand.  And  unto 
them  is  fulfilled  the  prophecy  of  Isaiah,  which  saith :  By  hearing 
ye  shall  hear,  and  shall  in  no  wise  understand  ;  and  seeing  ye  shall 
see,  and  shall  in  no  wise  perceive  :  for  this  people's  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hearing,  and  their  eyes  they  have 
closed;    lest  haply  they  should  perceive  with  their  eyes,  and  hear  with 

162 


-^  Wisdom  Gospel  of  Matthew 

their  ears,  and  understand  with  their  heart,  and  should  turn  again^ 
and  I  shoidd  heal  them.  But  blessed  are  your  eyes,  for  they  see ; 
and  your  ears,  for  they  hear.  For  verily  I  say  unto  you,  that  many 
prophets  and  righteous  men  desired  to  see  the  things  which  ye 
see,  and  saw  them  not ;  and  to  hear  the  things  which  ye  hear,  and 
heard  them  not.  Hear  then  ye  the  parable  of  the  sower.  When 
any  one  heareth  the  word  of  the  kingdom,  and  understandeth  it 
not,  then  cometh  the  evil  one,  and  snatcheth  away  that  which  hath 
been  sown  in  his  heart.  This  is  he  that  was  sown  by  the  way  side. 
And  he  that  was  sown  upon  the  rocky  places,  this  is  he  that  heareth 
the  word,  and  straightway  with  joy  receiveth  it ;  yet  hath  he  not 
root  in  himself,  but  endureth  for  a  while ;  and  when  tribulation 
or  persecution  ariseth  because  of  the  word,  straightway  he 
stumbleth.  And  he  that  was  sown  among  the  thorns,  this  is  he 
that  heareth  the  word  ;  and  the  care  of  the  world,  and  the  deceitful- 
ness  Df  riches,  choke  the  word,  and  he  becometh  unfruitful.  And 
he  that  was  sown  upon  the  good  ground,  this  is  he  that  heareth 
the  word,  and  understandeth  it;  who  verily  beareth  fruit,  and 
bringeth  forth,  some  a  hundredfold,  some  sixty,  some  thirty. 

Another  parable  set  he  before  them,  saying:  The  kingdom  of 
heaven  is  likened  unto  a  man  that  sowed  good  seed  in  his  field : 
but  while  men  slept,  his  enemy  came  and  sowed  tares  also  among 
the  wheat,  and  went  away.  But  when  the  blade  sprang  up,  and 
brought  forth  fruit,  then  appeared  the  tares  also.  And  the  ser- 
vants of  the  householder  came  and  said  unto  him.  Sir,  didst  thou 
not  sow  good  seed  in  thy  field  ?  whence  then  hath  it  tares  ?  And 
he  said  unto  them.  An  enemy  hath  done  this.  And  the  servants 
say  unto  him,  Wilt  thou  then  that  we  go  and  gather  them  up  ?  But 
he  saith.  Nay ;  lest  haply  while  ye  gather  up  the  tares,  ye  root  up 
the  wheat  with  them.  Let  both  grow  together  until  the  harvest: 
and  in  the  time  of  the  harvest  I  will  say  to  the  reapers,  Gather  up 
first  the  tares,  and  bind  them  in  bundles  to  burn  them  :  but  gather 
the  wheat  into  my  barn. 

Another  parable  set  he  before  them,  saying:  The  kingdom  of 
heaven  is  like  unto  a  grain  of  mustard  seed,  which  a  man  took, 
and  sowed  in  his  field :  which  indeed  is  less  than  all  seeds ;  but 
when  it  is  grown,  it  is  greater  than  the  herbs,  and  becometh  a  tree, 

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The  Modern  Reader's  Bible  for  Schools  »- 

so  that  the  birds  of  the  heaven  come  and  lodge  in  the  branches 
thereof. 

Another  parable  spake  he  unto  them :  The  kingdom  of  heaven 
is  like  unto  leaven,  which  a  woman  took,  and  hid  in  three  measures 
of  meal,  till  it  was  all  leavened. 

All  these  things  spake  Jesus  in  parables  unto  the  multitudes; 
and  without  a  parable  spake  he  nothing  unto  them :  that  it  might 
be  fulfilled  which  was  spoken  by  the  prophet,  saying, 

/  will  open  my  mouth  in  parables  : 

I  will  utter  things  hidden  from  the  foundation  of  the  world. 

Then  he  left  the  multitudes,  and  went  into  the  house:  and  his 
disciples  came  unto  him,  saying.  Explain  unto  us  the  parable  of 
the  tares  of  the  field.  And  he  answered  and  said :  He  that  soweth 
the  good  seed  is  the  Son  of  man ;  and  the  field  is  the  world ;  and 
the  good  seed,  these  are  the  sons  of  the  kingdom ;  and  the  tares 
are  the  sons  of  the  evil  one  ;  and  the  enemy  that  sowed  them  is  the 
devil :  and  the  harvest  is  the  end  of  the  world  ;  and  the  reapers  are 
angels.  As  therefore  the  tares  are  gathered  up  and  burned  with 
fire  ;  so  shall  it  be  in  the  end  of  the  world.  The  Son  of  man  shall 
send  forth  his  angels,  and  they  shall  gather  out  of  his  kingdom  all 
things  that  cause  stumbling,  and  them  that  do  iniquity,  and  shall 
cast  them  into  the  furnace  of  fire  :  there  shall  be  the  weeping  and 
gnashing  of  teeth.  Then  shall  the  righteous  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father.     He  that  hath  ears,  let  him  hear. 

The  kingdom  of  heaven  is  like  unto  a  treasure  hidden  in  the  field ; 
which  a  man  found,  and  hid ;  and  in  his  joy  he  goeth  and  selleth 
all  that  he  hath,  and  buyeth  that  field. 

Again,  the  kingdom  of  heaven  is  like  unto  a  man  tfiat  is  a  mer- 
chant seeking  goodly  pearls :  and  having  found  one  pearl  of  great 
price,  he  went  and  sold  all  that  he  had,  and  bought  it. 

Again,  the  kingdom  of  heaven  is  Hke  unto  a  net,  that  was  cast 
into  the  sea,  and  gathered  of  every  kind  :  which,  when  it  was  filled, 
they  drew  up  on  the  beach ;  and  they  sat  down,  and  gathered  the 
good  into  vessels,  but  the  bad  they  cast  away.  So  shall  it  be  in  the 
end  of  the  world :  the  angels  shall  come  forth,  and  sever  the  wicked 

164 


-^  Wisdom  Gospel  of  Matthew 

from  among  the  righteous,  and  shall  cast  them  into  the  furnace  of 
fire  :  there  shall  be  the  weeping  and  gnashing  of  teeth. 

Have  ye  understood  all  these  things  ?  They  say  unto  him,  Yea. 
And  he  said  unto  them :  Therefore  every  scribe  who  hath  been 
made  a  disciple  to  the  kingdom  of  heaven  is  like  unto  a  man  that  is 
a  householder,  which  bringeth  forth  out  of  his  treasure  things  new 
and  old. 

VIII 

THE  GREATER  MIRACLES  AND  THE   GROWING 
ANTAGONISM 

And  it  came  to  pass,  when  Jesus  had  finished  these  parables,  he 
departed  thence.     And  coming  into  his  own  country  he  taught 
them  in  their  synagogue,  insomuch  that  they  were  as-  -gjg  ^^^^ 
tonished,  and  said,  Whence  hath  this  man  this  wisdom,   country 
and  these  mighty  works?     Is  not  this  the  carpenter's  o^ended 
son?  is  not  his  mother  called  Mary ?  and  his  brethren,  James,  and 
Joseph,  and  Simon,  and  Judas?    And  his  sisters,  are  they  not  all 
with  us  ?     Whence  then  hath  this  man  all  these  things  ?     And  they 
were  offended  in  him.     But  Jesus  said  unto  them,  A  prophet  is 
not  without  honour,  save  in  his  own  country,  and  in  his  own  house. 
And  he  did  not  many  mighty  works  there  because  of  their  unbelief. 

At  that  season  Herod  the  tetrarch  heard  the  report  concerning 
Jesus,  and  said  unto  his  servants.  This  is  John  the  Baptist ;  he  is 
risen  from  the  dead ;  and  therefore  do  these  powers  work  in  him. 
For  Herod  had  laid  hold  on  John,  and  bound  him,  and  put  him  in 
prison  for  the  sake  of  Herodias,  his  brother  Philip's  wife ;  for  John 
said  unto  him.  It  is  not  lawful  for  thee  to  have  her.  And  when  he 
would  have  put  him  to  death,  he  feared  the  multitude,  because  they 
counted  him  as  a  prophet.  But  when  Herod's  birthday  came,  the 
daughter  of  Herodias  danced  in  the  midst,  and  pleased  Herod; 
whereupon  he  promised  with  an  oath  to  give  her  whatsoever  she 
should  ask.  And  she,  being  put  forward  by  her  mother,  saith. 
Give  me  here  in  a  charger  the  head  of  John  the  Baptist.  And  the 
king  was  grieved ;  but  for  the  sake  of  his  oaths,  and  of  them  which 

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The  Modern  Reader's  Bible  for  Schools  »- 

sat  at  meat  with  him,  he  commanded  it  to  be  given ;  and  he  sent, 
and  beheaded  John  in  the  prison.  And  his  head  was  brought  in  a 
charger,  and  given  to  the  damsel :  and  she  brought  it  to  her  mother. 
And  his  disciples  came,  and  took  up  the  corpse,  and  buried  him; 
and  they  went  and  told  Jesus. 

Now  when  Jesus  heard  it,  he  withdrew  from  thence  in  a  boat, 
to  a  desert  place  apart :  and  when  the  multitudes  heard  thereof, 
A  miracle  of  they  followed  him  on  foot  from  the  cities.  And  he  came 
feeding  forth,  and  saw  a  great  multitude,  and  he  had  compas- 

sion on  them,  and  healed  their  sick.  And  when  even  was  come, 
the  disciples  came  to  him,  saying,  The  place  is  desert,  and  the  time 
is  already  past ;  send  the  multitudes  away,  that  they  may  go  into 
the  villages,  and  buy  themselves  food.  But  Jesus  said  unto  them, 
They  have  no  need  to  go  away ;  give  ye  them  to  eat.  And  they 
say  unto  him,  We  have  here  but  five  loaves,  and  two  fishes.  And 
he  said.  Bring  them  hither  to  me.  And  he  commanded  the  multi- 
tudes to  sit  down  on  the  grass ;  and  he  took  the  five  loaves,  and  the 
two  fishes,  and  looking  up  to  heaven,  he  blessed,  and  brake  and 
gave  the  loaves  to  the  disciples,  and  the  disciples  to  the  multi- 
tudes. And  they  did  all  eat,  and  were  filled :  and  they  took  up 
that  which  remained  over  of  the  broken  pieces,  twelve  baskets  full. 
And  they  that  did  eat  were  about  five  thousand  men,  beside  women 
and  children. 

And  straightway  he  constrained  the  disciples  to  enter  into  the 
boat,  and  to  go  before  him  unto  the  other  side,  till  he  should  send 
A  miracle  the  multitudes  away.  And  after  he  had  sent  the  multi- 
on  the  sea  tudes  away,  he  went  up  into  the  mountain  apart  to 
pray :  and  when  even  was  come,  he  was  there  alone.  But  the  boat 
was  now  in  the  midst  of  the  sea,  distressed  by  the  waves ;  for  the 
wind  was  contrary.  And  in  the  fourth  watch  of  the  night  he  came 
unto  them,  walking  upon  the  sea.  And  when  the  disciples  saw  him 
walking  on  the  sea,  they  were  troubled,  saying.  It  is  an  apparition ; 
and  they  cried  out  for  fear.  But  straightway  Jesus  spake  unto 
them,  saying,  Be  of  good  cheer  ;  it  is  I ;  be  not  afraid.  And  Peter 
answered  him  and  said.  Lord,  if  it  be  thou,  bid  me  come  unto  thee 
upon  the  waters.  And  he  said.  Come.  And  Peter  went  down  from 
the  boat,  and  walked  upon  the  waters,  to  come  to  Jesus.  But  when 
he  saw  the  wind,  he  was  afraid ;  and  beginning  to  sink,  he  cried  out, 

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-98  Wisdom  Gospel  of  Matthew 

saying,  Lord,  save  me.  And  immediately  Jesus  stretched  forth  his 
hand,  and  took  hold  of  him,  and  saith  unto  him,  O  thou  of  little 
faith,  wherefore  didst  thou  doubt?  And  when  they  were  gone 
up  into  the  boat,  the  wind  ceased.  And  they  that  were  in  the  boat 
worshipped  him,  saying.  Of  a  truth  thou  art  the  Son  of  God. 

And  when  they  had  crossed  over,  they  came  to  the  land,  unto 
Gennesaret.  And  when  the  men  of  that  place  knew  him,  they 
sent  into  all  that  region  round  about,  and  brought  unto  him  all 
that  were  sick ;  and  they  besought  him  that  they  might  only  touch 
the  border  of  his  garment :  and  as  many  as  touched  were  made 
whole. 

Then  there  come  to  Jesus  from  Jerusalem  Pharisees  and  scribes, 
saying  ,Why  do  thy  disciples  transgress  the  Tradition  of  the  Elders  ? 
for  they  wash  not  their  hands  when  they  eat  bread.  Attack  on 
And  he  answered  and  said  unto  them :  Why  do  ye  also  ^^^^^  ^f  ^^^ 
transgress  the  commandment  of  God  because  of  your  Elders 
tradition  ?  For  God  said.  Honour  thy  father  and  thy  mother : 
and.  He  that  speaketh  evil  of  father  or  mother,  let  him  die  the 
death.  But  ye  say,  Whosoever  shall  say  to  his  father  or  his  mother. 
That  wherewith  thou  mightest  have  been  profited  by  me  is  given  to 
God  ;  he  shall  not  honour  his  father.  And  ye  have  made  void  the 
word  of  God  because  of  your  tradition.  Ye  hypocrites,  well  did 
Isaiah  prophesy  of  you,  saying:  This  people  honoureth  me  with 
their  lips;  but  their  heart  is  far  from  me.  But  in  vain  do  they  wor- 
ship me,  teaching  as  their  doctrines  the  precepts  of  men.  And  he  called 
to  him  the  multitude,  and  said  unto  them :  Hear,  and  understand : 
Not  that  which  entereth  into  the  mouth  defileth  the  man  ;  but  that 
which  proceedeth  out  of  the  mouth,  this  defileth  the  man.  Then 
came  the  disciples,  and  said  unto  him,  Knowest  thou  that  the 
Pharisees  were  offended,  when  they  heard  this  sa3dng?  But  he 
answered  and  said.  Every  plant  which  my  heavenly  Father  planted 
not,  shall  be  rooted  up.  Let  them  alone :  they  are  blind  guides. 
And  if  the  blind  guide  the  blind,  both  shall  fall  into  a  pit.  And 
Peter  answered  and  said  unto  him.  Declare  unto  us  the  parable. 
And  he  said :  Are  ye  also  even  yet  without  understanding  ?  Per- 
ceive ye  not,  that  whatsoever  goeth  into  the  mouth  passeth  into  the 
belly,  and  is  cast  out  into  the  draught  ?  But  the  things  which  pro- 
ceed out  of  the  mouth  come  forth  out  of  the  heart ;    and  they  de- 

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The  Modern  Reader's  Bible  for  Schools  8«- 

file  the  man.  For  out  of  the  heart  come  forth  evil  thoughts,  mur- 
ders, adulteries,  fornications,  thefts,  false  witness,  railings :  these 
are  the  things  which  defile  the  man :  but  to  eat  with  unwashen 
hands  defileth  not  the  man. 

And  Jesus  went  out  thence,  and  withdrew  into  the  parts  of  Tyre 
and  Sidon.  And  behold,  a  Canaanitish  woman  came  out  from 
A  Canaanit-  those  borders,  and  cried,  saying.  Have  mercy  on  me, 
ish  woman  Q  Lord,  thou  son  of  David ;  my  daughter  is  grievously 
vexed  with  a  devil.  But  he  answered  her  not  a  word.  And  his 
disciples  came  and  besought  him,  saying.  Send  her  away ;  for  she 
crieth  after  us.  But  he  answered  and  said,  I  was  not  sent  but  unto 
the  lost  sheep  of  the  house  of  Israel.  But  she  came  and  worshipped 
him,  saying.  Lord,  help  me.  And  he  answered  and  said.  It  is  not 
meet  to  take  the  children's  bread  and  cast  it  to  the  dogs.  But  she 
said.  Yea,  Lord :  for  even  the  dogs  eat  of  the  crumbs  which  fall 
from  their  masters'  table.  Then  Jesus  answered  and  said  unto  her, 
O  woman,  great  is  thy  faith :  be  it  done  unto  thee  even  as  thou 
wilt.     And  her  daughter  was  healed  from  that  hour. 

And  Jesus  departed  thence,  and  came  nigh  unto  the  sea  of  Gal- 
ilee ;  and  he  went  up  into  the  mountain,  and  sat  there.  And  there 
came  unto  him  great  multitudes,  having  with  them  the  lame, 
bUnd,  dumb,  maimed,  and  many  others,  and  they  cast  them  down 
at  his  feet;  and  he  healed  them:  insomuch  that  the  multitude 
wondered,  when  they  saw  the  dumb  speaking,  the  maimed  whole, 
and  the  lame  walking,  and  the  blind  seeing:  and  they  glorified 
the  God  of  Israel. 

And  Jesus  called  unto  him  his  disciples,  and  said,  I  have  com- 
passion on  the  multitude,  because  they  continue  with  me  now  three 
A  miracu-  ^^Y^  ^^^  hsive  nothing  to  eat :  and  I  would  not  send 
lous  feeding  them  away  fasting,  lest  haply  they  faint  in  the  way. 
*^^  And  the  disciples  say  unto  him.  Whence  should  we  have 

so  many  loaves  in  a  desert  place,  as  to  fill  so  great  a  multitude? 
And  Jesus  saith  unto  them,  How  many  loaves  have  ye?  And  they 
said.  Seven,  and  a  few  small  fishes.  And  he  commanded  the  mul- 
titude to  sit  down  on  the  ground ;  and  he  took  the  seven  loaves  and 
the  fishes ;  and  he  gave  thanks  and  brake,  and  gave  to  the  disciples, 
and  the  disciples  to  the  multitudes.  And  they  did  all  eat,  and  were 
filled :   and  they  took  up  that  which  remained  over  of  the  broken 

i68 


-^  Wisdom  Gospel  of  Matthew 

pieces,  seven  baskets  full.  And  they  that  did  eat  were  four 
thousand  men,  beside  women  and  children.  And  he  sent  away  the 
multitudes,  and  entered  into  the  boat,  and  came  into  the  borders 
of  Magadan. 

And  the  Pharisees  and  Sadducees  came,  and  tempting  him  asked 
him  to  shew  them  a  sign  from  heaven.  But  he  answered  and  said 
unto  them :  When  it  is  evening,  ye  say,  It  will  be  fair  Pharisaic 
weather :  for  the  heaven  is  red.  And  in  the  morning,  '  Leaven ' 
It  will  be  foul  weather  to-day :  for  the  heaven  is  red  and  lowring. 
Ye  know  how  to  discern  the  face  of  the  heaven ;  but  ye  cannot 
discern  the  signs  of  the  times.  An  evil  and  adulterous  genera- 
tion seeketh  after  a  sign  ;  and  there  shall  no  sign  be  given  unto  it, 
but  the  sign  of  Jonah.     And  he  left  them,  and  departed. 

And  the  disciples  came  to  the  other  side  and  forgot  to  take 
bread.  And  Jesus  said  unto  them.  Take  heed  and  beware  of  the 
leaven  of  the  Pharisees  and  Sadducees.  And  they  reasoned 
among  themselves,  saying.  We  took  no  bread.  And  Jesus  per- 
ceiving it  said  :  O  ye  of  little  faith,  why  reason  ye  among  yourselves, 
because  ye  have  no  bread?  Do  ye  not  yet  perceive,  neither 
remember  the  five  loaves  of  the  five  thousand,  and  how  many 
baskets  ye  took  up  ?  Neither  the  seven  loaves  of  the  four  thousand, 
and  how  many  baskets  ye  took  up  ?  How  is  it  that  ye  do  not  per- 
ceive that  I  spake  not  to  you  concerning  bread?  But  beware  of 
the  leaven  of  the  Pharisees  and  Sadducees.  Then  understood 
they  how  that  he  bade  them  not  beware  of  the  leaven  of  bread, 
but  of  the  teaching  of  the  Pharisees  and  Sadducees.    . 

IX 

FULLER   RECOGNITION   BY   THE   DISCIPLES   OF   THE 
KINGDOM  AND   QUESTIONS  ARISING  THEREUPON 

Now  when  JeSus  came  into  the  parts  of  Csesarea  Philippi,  he  asked 
his  disciples,  saying.  Who  do  men  say  that  the  Son  of  man  is? 
And  they  said.  Some  say  John  the  Baptist;  some,  caesarea- 
Elijah :  and  others,  Jeremiah,  or  one  of  the  prophets.  Recognition 
He  saith  unto  them.  But  who  say  ye  that  I  am?  And  °^*^®  ^^^* 
Simon  Peter  answered  and  said.  Thou  are  the  Christ,  the  Son  of 

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The  Modern  Reader's  Bible  for  Schools  Be- 

the  living  God.  And  Jesus  answered  and  said  unto  him :  Blessed 
art  thou,  Simon  Bar- Jonah :  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,  but  my  Father  which  is  in  heaven.  And  I  also  say  unto 
thee,  that  thou  art  '  Peter,'  and  upon  this  '  rock  '  I  will  build  my 
church ;  and  the  gates  of  Hades  shall  not  prevail  against  it.  I 
will  give  unto  thee  the  keys  of  the  kingdom  of  heaven :  and  what- 
soever thou  shalt  bind  on  earth  shall  be  bound  in  heaven :  and 
whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 
Then  charged  he  the  disciples  that  they  should  tell  no  man  that  he 
was  the  Christ. 

From  that  time  began  Jesus  to  shew  unto  his  disciples,  how  that 
he  must  go  unto  Jerusalem,  and  suffer  many  things  of  the  elders 
and  Revela-  ^^^  chief  priests  and  scribes,  and  be  killed,  and  the 
tion  of  his  third  day  be  raised  up.  And  Peter  took  him,  and  be- 
Suffenngs  g^^j^  ^q  rebuke  him,  saying.  Be  it  far  from  thee,  Lord : 
this  shall  never  be  unto  thee.  But  he  turned,  and  said  unto  Peter, 
Get  thee  behind  me,  Satan :  thou  art  a  stumblingblock  unto  me : 
for  thou  mindest  not  the  things  of  God,  but  the  things  of  men. 
Then  said  Jesus  unto  his  disciples :  If  any  man  would  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross,  and  follow  me. 
For  whosoever  would  save  his  life  shall  lose  it:  and  whosoever 
shall  lose  his  life  for  my  sake  shall  find  it.  For  what  shall  a  man 
be  profited,  if  he  shall  gain  the  whole  world,  and  forfeit  his  Ufe? 
or  what  shall  a  man  give  in  exchange  for  his  Hfe?  For  the  Son 
of  man  shall  come  in  the  glory  of  his  Father  with  his  angels ;  and 
then  shall  be  render  unto  every  man  according  to  his  deeds. 
Verily  I  say  unto  you.  There  be  some  of  them  that  stand  here, 
v/hich  shall  in  no  wise  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

And  after  six  days  Jesus  taketh  with  him  Peter,  and  James,  and 
John  his  brother,  and  bringeth  them  up  into  a  high  mountain  apart : 
The  Trans-  and  he  was  transfigured  before  them :  and  his  face  did 
figuration  shine  as  the  sun,  and  his  garments  became  white  as  the 
light.  And  behold,  there  appeared  unto  them  Moses  and  EHjah 
talking  with  him.  And  Peter  answered,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here :  if  thou  wilt,  I  will  make  here 
three  tabernacles ;  one  for  thee,  and  one  for  Moses,  and  one  for  Eli- 
jah.    While  he  was  yet  speaking,  behold    a  bright  cloud  over- 

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^  Wisdom  Gospel  of  Matthew 

shadowed  them :  and  behold,  a  voice  out  of  the  cloud,  saying,  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye  him. 
And  when  the  disciples  heard  it,  they  fell  on  their  face,  and  were 
sore  afraid.  And  Jesus  came  and  touched  them  and  said.  Arise, 
and  be  not  afraid.  And  lifting  up  their  eyes,  they  saw  no  one, 
save  Jesus  only. 

And  as  they  were  coming  down  from  the  mountain,  Jesus  com- 
manded them,  saying,  Tell  the  vision  to  no  man,  until  the  Son  of 
man  be  risen  from  the  dead.  And  his  disciples  asked  him,  saying. 
Why  then  say  the  scribes  that  Elijah  must  first  come?  And  he 
answered  and  said :  Elijah  indeed  cometh,  and  shall  restore  all 
things :  but  I  say  unto  you,  that  Elijah  is  come  already,  and  they 
knew  him  not,  but  did  unto  him  whatsoever  they  listed.  Even 
so  shall  the  Son  of  man  also  suffer  of  them.  Then  understood  the 
disciples  that  he  spake  unto  them  of  John  the  Baptist. 

And  when  they  were  come  to  the  multitude,  there  came  to  him 
a  man,  kneehng  to  him,  and  saying.  Lord,  have  mercy  on  my  son : 
for  he  is  epileptic,  and  suffereth  grievously :  for  oft-times  he  falleth 
into  the  fire,  and  oft-times  into  the  water.  And  I  brought  him 
to  thy  disciples,  and  they  could  not  cure  him.  And  Jesus  answered 
and  said,  O  faithless  and  perverse  generation,  how  long  shall  I  be 
with  you  ?  how  long  shall  I  bear  with  you  ?  bring  him  hither  to 
me.  And  Jesus  rebuked  him ;  and  the  devil  went  out  from  him : 
and  the  boy  was  cured  from  that  hour.  Then  came  the  disciples 
to  Jesus  apart,  and  said.  Why  could  not  we  cast  it  out  ?  And  he 
saith  unto  them,  Because  of  your  httle  faith.  For  verily  I  say 
unto  you.  If  ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say 
unto  this  mountain.  Remove  hence  to  yonder  place ;  and  it  shall 
remove  ;   and  nothing  shall  be  impossible  unto  you. 

And  while  they  abode  in  GaHlee,  Jesus  said  unto  them,  The  Son 
of  man  shall  be  dehvered  up  into  the  hands  of  men;  and  they 
shall  kill  him,  and  the  third  day  he  shall  be  raised  up.  And  they 
were  exceeding  sorry. 

And  when  they  were  come  to  Capernaum,  they  that  Qalilee  •     '/ 
received    the    half-shekel    came   to  Peter,   and    said.   Questions 
Doth  not  your  master  pay  the  half-shekel  ?     He  saith,   °!  *^® 
Yea.     And  when  he  came  into  the  house,  Jesus  spake     ^^  ° 
first  to  him,  saying.  What  thinkest  thou,  Simon?    the  kings  of 

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the  earth,  from  whom  do  they  receive  toll  or  tribute?  from  their 
sons,  or  from  strangers?  And  when  he  said,  From  strangers, 
Jesus  said  unto  him.  Therefore  the  sons  are  free.  But,  lest  we 
cause  them  to  stumble,  go  thou  to  the  sea,  and  cast  a  hook,  and 
take  up  the  fish  that  first  cometh  up;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a  shekel :  that  take,  and  give 
unto  them  for  me  and  thee. 

In  that  hour  came  the  disciples  unto  Jesus,  saying,  Who  then  is 
greatest  in  the  kingdom  of  heaven?  And  he  called  to  him  a  little 
child,  and  set  him  in  the  midst  of  them,  and  said :  Verily  I  say  unto 
you,  Except  ye  turn,  and  become  as  little  children,  ye  shall  in  no 
wise  enter  into  the  kingdom  of  heaven.  Whosoever  therefore  shall 
humble  himself  as  this  little  child,  the  same  is  the  greatest  in  the 
kingdom  of  heaven.  And  whoso  shall  receive  one  such  little  child 
in  my  name  receiveth  me  :  but  whoso  shall  cause  one  of  these  little 
ones  which  believe  on  me  to  stumble,  it  is  profitable  for  him  that 
a  great  millstone  should  be  hanged  about  his  neck,  and  that  he 
should  be  sunk  in  the  depth  of  the  sea.  Woe  unto  the  world  be- 
cause of  occasions  of  stumbling !  for  it  must  needs  be  that  the  oc- 
casions come ;  but  woe  to  that  man  through  whom  the  occasion 
cometh !  And  if  thy  hand  or  thy  foot  causeth  thee  to  stumble, 
cut  it  off,  and  cast  it  from  thee  :  it  is  good  for  thee  to  enter  into  life 
maimed  or  halt,  rather  than  having  two  hands  or  two  feet  to  be 
cast  into  the  eternal  fire.  And  if  thine  eye  causeth  thee  to  stumble, 
pluck  it  out,  and  cast  it  from  thee  :  it  is  good  for  thee  to  enter  into 
life  with  one  eye,  rather  than  having  two  eyes  to  be  cast  into  the 
hell  of  fire.  See  that  ye  despise  not  one  of  these  little  ones ;  for 
I  say  unto  you,  that  in  heaven  their  angels  do  always  behold  the 
face  of  my  Father  which  is  in  heaven.  How  think  ye  ?  if  any  man 
have  a  hundred  sheep,  and  one  of  them  be  gone  astray,  doth  he 
not  leave  the  ninety  and  nine,  and  go  unto  the  mountains,  and  seek 
that  which  goeth  astray  ?  And  if  so  be  that  he  find  it,  verily  I  say 
unto  you,  he  rejoiceth  over  it  more  than  over  the  ninety  and  nine 
which  have  not  gone  astray.  Even  so  it  is  not  the  will  of  your 
Father  which  is  in  heaven,  that  one  of  these  little  ones  should 
perish. 

And  if  thy  brother  sin  against  thee,  go,  shew  him  his  fault  be- 
tween thee  and  him  alone :   if  he  hear  thee,  thou  hast  gained  thy 

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-^  Wisdom  Gospel  of  Matthew 

brother.  But  if  he  hear  thee  not,  take  with  thee  one  or  two  more, 
that  at  the  mouth  of  two  witnesses  or  three  every  word  may  be 
established.  And  if  he  refuse  to  hear  them,  tell  it  unto  Treatment 
the  church :  and  if  he  refuse  to  hear  the  church  also,  of  sin  in  the 
let  him  be  unto  thee  as  the  Gentile  and  the  publican,  kingdom 
Verily  I  say  unto  you.  What  things  soever  ye  shall  bind  on  earth 
shall  be  bound  in  heaven :  and  what  things  soever  ye  shall  loose 
on  earth  shall  be  loosed  in  heaven.  Again  I  say  unto  you,  that  if 
two  of  you  shall  agree  on  earth  as  touching  anything  that  they  shall 
ask,  it  shall  be  done  for  them  of  my  Father  which  is  in  heaven. 
For  where  two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them. 

Then  came  Peter,  and  said  to  him,  Lord,  how  oft  shall  my 
brother  sin  against  me,  and  I  forgive  him?  until  seven  times? 
Jesus  saith  unto  him,  I  say  not  unto  thee.  Until  seven  parable  of 
times ;  but.  Until  seventy  times  and  seven.  Therefore  the  Fellow- 
is  the  kingdom  of  heaven  likened  unto  a  certain  king,  Servants 
which  would  make  a  reckoning  with  his  servants.  And  when  he 
had  begun  to  reckon,  one  was  brought  unto  him,  which  owed  him 
ten  thousand  talents.  But  forasmuch  as  he  had  not  wherewith 
to  pay,  his  lord  commanded  him  to  be  sold,  and  his  wife,  and  chil- 
dren, and  all  that  he  had,  and  payment  to  be  made.  The  servant 
therefore  fell  down  and  worshipped  him,  saying,  Lord,  have  patience 
with  me,  and  I  will  pay  thee  all.  And  the  lord  of  that  servant, 
being  moved  with  compassion,  released  him,  and  forgave  him  the 
debt.  But  that  servant  went  out,  and  found  one  of  his  fellow- 
servants,  which  owed  him  a  hundred  pence  :  and  he  laid  hold  on 
him,  and  took  him  by  the  throat,  saying,  Pay  what  thou  owest. 
So  his  fellow-servant  fell  down  and  besought  him,  saying.  Have 
patience  with  me,  and  I  will  pay  thee.  And  he  would  not :  but 
went  and  cast  him  into  prison,  till  he  should  pay  that  which  was 
due.  So  when  his  fellow-servants  saw  what  was  done,  they  were 
exceeding  sorry,  and  came  and  told  unto  their  lord  all  that  was 
done.  Then  his  lord  called  him  unto  him,  and  saith  to  him.  Thou 
wicked  servant,  I  forgave  thee  all  that  debt,  because  thou  besought- 
est  me  :  shouldest  not  thou  also  have  had  mercy  on  thy  fellow- 
servant,  even  as  I  had  mercy  on  thee  ?  And  his  lord  was  wroth, 
and  delivered  him  to  the  tormentors,  till  he  should  pay  all  that  was 

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due.     So  shall  also  my  heavenly  Father  do  unto  you,  if  ye  forgive 
not  every  one  his  brother  from  your  hearts. 

And  it  came  to  pass  when  Jesus  had  finished  these  words,  he  de- 
parted from  Galilqe,  and  came  into  the  borders  of  Judaea  beyond 
Jordan ;  and  great  multitudes  followed  him ;  and  he  healed  them 
there. 

And  there  came  unto  him  Pharisees,  tempting  him,  and  saying. 
Is  it  lawful  for  a  man  to  put  away  his  wife  for  every  cause  ?  And 
Beyond  Jor-  he  answered  and  said :  Have  ye  not  read,  that  he  which 
dan:  more  niade  them  from  the  beginning  made  them  male  and 
questions  female,  and  said,  For  this  cause  shall  a  man  leave  his 
father  and  mother,  and  shall  cleave  to  his  wife ;  and  the  twain 
shall  become  one  flesh?  So  that  they  are  no  more  twain,  but  one 
flesh.  What  therefore  God  hath  joined  together,  let  not  man 
put  asunder.  They  say  unto  him.  Why  then  did  Moses  command 
to  give  a  bill  of  divorcement,  and  to  put  her  away  ?  He  saith  unto 
them  :  Moses  for  your  hardness  of  heart  suffered  you  to  put  away 
your  wives :  but  from  the  beginning  it  hath  not  been  so.  And  I 
say  unto  you,  Whosoever  shall  put  away  his  wife,  except  for  forni- 
cation, and  shall  marry  another,  committeth  adultery:  and  he 
that  marrieth  her  when  she  is  put  away  committeth  adultery. 
The  disciples  say  unto  him.  If  the  case  of  the  man  is  so  with  his  -v^df  e, 
it  is  not  expedient  to  marry.  But  he  said  unto  them :  All  men 
cannot  receive  this  saying,  but  they  to  whom  it  is  given.  For  there 
are  eunuchs,  which  were  so  born  from  their  mother's  womb  :  and 
there  are  eunuchs,  which  were  made  eunuchs  by  men  :  and  there 
are  eunuchs,  which  made  themselves  eunuchs  for  the  kingdom  of 
heaven's  sake.     He  that  is  able  to  receive  it,  let  him  receive  it. 

Then  were  there  brought  unto  him  little  children,  that  he  should 
lay  his  hands  on  them,  and  pray :  and  the  disciples  rebuked  them. 
But  Jesus  said.  Suffer  the  little  children,  and  forbid  them  not,  to 
come  unto  me :  for  of  such  is  the  kingdom  of  heaven.  And  he 
laid  his  hands  on  them,  and  departed  thence. 

And  behold,  one  came  to  him  and  said.  Master,  what  good  thing 
shall  I  do,  that  I  may  have  eternal  life?  And  he  said  unto  him, 
Why  askest  thou  me  concerning  that  which  is  good  ?  One  there  is 
who  is  good :  but  if  thou  wouldest  enter  into  life,  keep  the  com- 
mandments.   He  saith  unto  him.  Which?    And  Jesus  said,  Thou 

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-^  Wisdom  Gospel  of  Matthew 

shall  not  kill,  Thou  shalt  not  commit  adultery,  Thou  shalt  not  steal, 
Thou  shalt  not  bear  false  witness,  Honour  thy  father  and  thy 
mother:  and.  Thou  shalt  love  thy  neighbour  as  thyself.  The 
young  man  saith  unto  him,  All  these  things  have  I  observed :  what 
lack  I  yet?  Jesus  said  unto  him,  If  thou  wouldest  be  perfect,  go, 
sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven :  and  come,  follow  me.  But  when  the  young 
man  heard  the  saying,  he  went  away  sorrowful :  for  he  was  one 
that  had  great  possessions. 

And  Jesus  said  unto  his  disciples :   Verily  I  say  unto  you.  It  is 
hard  for  a  rich  man  to  enter  into  the  kingdom  of  heaven.     And 
again  I  say  unto  you.  It  is  easier  for  a  camel  to  go 
through  a  needle's  eye,  than  for  a  rich  man  to  enter  into   Mammon 
the  kingdom  of  God.     And  when  the  disciples  heard  ^ngdom  of 
it,   they   were   astonished   exceedingly,   saying.   Who  heaven 
then  can  be  saved?    And  Jesus  looking  upon  them 
said  to  them.  With  men  this  is  impossible ;  but  with  God  all  things 
are  possible.     Then  answered  Peter  and  said  unto  him,  Lo,  we 
have  left  all,  and  followed  thee ;  what  then  shall  we  have  ?     And 
Jesus  said  unto  them :  Verily  I  say  unto  you,  that  ye  which  have 
followed  me,  in  the  regeneration  when  the  Son  of  man  shall  sit  on 
the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judg- 
ing the  twelve  tribes  of  Israel.    And  every  one  that  hath  left  houses, 
or  brethren,  or  sisters,  or  father,  or  mother,  or  children,  or  lands, 
for  my  name's  sake,  shall  receive  a  hundredfold,  and  shall  inherit 
eternal  Ufe.     But  many  shall  be  last  that  are  first;    and  first  that 
are  last.     For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a 
householder,  which  went  out  early  in  the  morning  to   Parable  of 
hire  labourers  into  his  vineyard.     And  when  he  had  the  Hired 
agreed  with  the  labourers  for  a  penny  a  day,  he  sent  ^^^^^^^^^ 
them  into  his  vineyard.     And  he  went  out  about  the  third  hour, 
and  saw  others  standing  in  the  marketplace  idle;    and  to  them 
he  said.  Go  ye  also  into  the  vineyard,  and  whatsoever  is  right  I 
will  give  you.     And  they  went  their  way.     Again  he  went  out  about 
the  sixth  and  the  ninth  hour,  and  did  Ukewise.     And  about  the 
eleventh  hour  he  went  out,  and  found  others  standing;    and  he 
saith  unto  them.  Why  stand  ye  here  all  the  day  idle?     They  say 
unto  him,  Because  no  man  hath  hired  us.     He  saith  unto  them,  Go 

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ye  also  into  the  vineyard.  And  when  even  was  come,  the  lord 
of  the  vineyard  saith  unto  his  steward,  Call  the  labourers,  and 
pay  them  their  hire,  beginning  from  the  last  unto  the  first.  And 
when  they  came  that  were  hired  about  the  eleventh  hour,  they 
received  every  man  a  penny.  And  when  the  first  came,  they  sup- 
posed that  they  would  receive  more ;  and  they  hkewise  received 
every  man  a  penny.  And  when  they  received  it,  they  murmured 
against  the  householder,  saying,  These  last  have  spent  but  one 
hour,  and  thou  hast  made  them  equal  unto  us,  which  have  borne 
the  burden  of  the  day  and  the  scorching  heat.  But  he  answered 
and  said  to  one  of  them.  Friend,  I  do  thee  no  wrong :  didst  not 
thou  agree  with  me  for  a  penny?  Take  up  that  which  is  thine, 
and  go  thy  way ;  it  is  my  will  to  give  unto  this  last,  even  as  unto 
thee.  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ?  or 
is  thine  eye  evil,  because  I  am  good?  So  the  last  shall  befirst> 
and  the  first  last. 

And  as  Jesus  was  going  up  to  Jerusalem,  he  took  the  twelve  dis- 
ciples apart,  and  in  the  way  he  said  unto  them.  Behold,  we  go  up 
Journey  to  to  Jerusalem ;  and  the  Son  of  man  shall  be  delivered 
Jerusalem  ^nto  the  chief  priests  and  scribes  ;  and  they  shall  con- 
demn him  to  death,  and  shall  deHver  him  unto  the  Gentiles  to 
mock,  and  to  scourge,  and  to  crucify  :  and  the  third  day  he  shall  be 
raised  up.  Then  came  to  him  the  mother  of  the  sons  of  Zebedee 
with  her  sons,  worshipping  him,  and  asldng  a  certain  thing  of  him. 
And  he  said  unto  her.  What  wouldest  thou  ?  She  saith  unto  him, 
Command  that  these  my  two  sons  may  sit,  -one  on  thy  right  hand, 
and  one  on  thy  left  hand,  in  thy  kingdom.  But  Jesus  answered 
and  said.  Ye  know  not  what  ye  ask.  Are  ye  able  to  drink  the  cup 
that  I  am  about  to  drink  ?  They  say  unto  him.  We  are  able.  He 
saith  unto  them,  My  cup  indeed  ye  shall  drink :  but  to  sit  on  my 
right  hand,  and  on  my  left  hand,  is  not  mine  to  give,  but  it  is  for 
them  for  whom  it  hath  been  prepared  of  my  Father.  And  when  the 
ten  heard  it,  they  were  moved  with  indignation  concerning  the  two 
Lordship  in  brethren.  But  Jesus  called  them  unto  him,  and  said : 
the  kingdom  Ye  know  that  the  rulers  of  the  Gentiles  lord  it  over  them, 
IS  service  ^^^  their  great  ones  exercise  authority  over  them. 
Not  so  shall  it  be  among  you :  but  whosoever  would  become  great 
among  you  shall  be  your  minister ;   and  whosoever  would  be  first 

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among  you  shall  be  your  servant :  even  as  the  Son  of  man  came  not 
to  be  ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom 
for  many. 

And  as  they  went  out  from  Jericho,  a  great  multitude  followed 
him.  And  behold,  two  blind  men  sitting  by  the  way  side,  when  they 
heard  that  Jesus  was  passing  by,  cried  out,  saying,  Lord,  have 
mercy  on  us,  thou  son  of  David.  And  the  multitude  rebuked  them, 
that  they  should  hold  their  peace :  but  they  cried  out  the  more, 
saying,  Lord,  have  mercy  on  us,  thou  son  of  David.  And  Jesus 
stood  still,  and  called  them,  and  said,  What  will  ye  that  I  should  do 
unto  you  ?  They  say  unto  him,  Lord,  that  our  eyes  may  be  opened. 
And  Jesus,  being  moved  with  compassion,  touched  their  eyes : 
and  straightway  they  received  their  sight,  and  followed  him. 


ENTRY  INTO  JERUSALEM  AND  FINAL  BREACH  WITH 
THE   RULING  CLASSES 

And  when  they  drew  nigh  unto  Jerusalem,  and  came  unto  Beth- 
phage,  unto  the  mount  of  Olives,  then  Jesus  sent  two  disciples, 
saying  unto  them.  Go  into  the  village  that  is  over  against  a  Royal 
you,  and  straightway  ye  shall  find  an  ass  tied,  and  a  ^^^ry 
colt  with  her :  loose  them,  and  bring  them  unto  me.  And  if  any 
one  say  aught  unto  you,  ye  shall  say,-  The  Lord  hath  need  of 
them ;  and  straightway  he  will  send  them.  Now  this  is  come  to 
pass,  that  it  might  be  fulfilled  which  was  spoken  by  the  prophet, 
saying : 

Tell  ye  the  daughter  of  Zion, 
Behold,  thy  King  cometh  unto  thee, 
Meek,  and  riding  upon  an  ass, 
And  upon  a  colt  the  foal  of  an  ass. 

And  the  disciples  went,  and  did  even  as  Jesus  appointed  them,  and 
brought  the  ass,  and  the  colt,  and  put  on  them  their  garments ; 
and  he  sat  thereon.  And  the  most  part  of  the  multitude  spread 
their  garments  in  the  way ;  and  others  cut  branches  from  the  trees, 

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and  spread  them  in  the  way.  And  the  multitudes  that  went  be- 
fore him,  and  that  followed,  cried,  saying,  '  Hosanna  to  the  son  of 
David  '  —  '  Blessed  is  he  that  cometh  in  the  name  of  the  Lord  '  — 
'  Hosanna  in  the  highest.'  And  when  he  was  come  into  Jerusalem, 
all  the  city  was  stirred,  saying,  Who  is  this?  And  the  multitudes 
said,  This  is  the  prophet,  Jesus,  from  Nazareth  of  Galilee. 

And  Jesus  entered  into  the  temple  of  God,  and  cast  out  all  them 
that  sold  and  bought  in  the  temple,  and  overthrew  the  tables  of 
Cleansing  of  the  money-changers,  and  the  seats  of  them  that  sold 
the  Temple  the  doves ;  and  he  saith  unto  them.  It  is  written,  My 
house  shall  be  called  a  house  of  prayer :  but  ye  make  it  a  den  of 
robbers.  And  the  bUnd  and  the  lame  came  to  him  in  the  temple : 
and  he  healed  them.  But  when  the  chief  priests  and  the  scribes 
saw  the  wonderful  things  that  he  did,  and  the  children  that  were 
crying  in  the  temple  and  saying,  '  Hosanna  to  the  son  of  David  ' ; 
they  were  moved  with  indignation,  and  said  unto  him,  Hearest  thou 
what  these  are  saying  ?  And  Jesus  saith  unto  them.  Yea :  did  ye 
never  read.  Out  of  the  mouth  of  babes  and  sucklings  thou  hast  per- 
fected praise?  And  he  left  them,  and  went  forth  out  of  the  city 
to  Bethany,  and  lodged  there. 

Now  in  the  morning  as  he  returned  to  the  city,  he  hungered. 
And  seeing  a  fig  tree  by  the  way  side,  he  came  to  it,  and  found 
Incident  of  nothing  thereon,  but  leaves  only ;  and  he  saith  unto  it, 
the  Fig  Tree  Let  there  be  no  fruit  from  thee  henceforward  for  ever. 
And  immediately  the  fig  tree  withered  away.  And  when  the  dis- 
ciples saw  it,  they  marvelled,  saying,  How  did  the  fig  tree  imme- 
diately wither  away?  And  Jesus  answered  and  said  unto  them: 
Verily  I  say  unto  you.  If  ye  have  faith,  and  doubt  not,  ye  shall  not 
only  do  what  is  done  to  the  fig  tree,  but  even  if  ye  shall  say  unto 
this  mountain,  Be  thou  taken  up  and  cast  into  the  sea,  it  shall  be 
done.  And  all  things,  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive. 

And  when  he  was  come  into  the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  unto  him  as  he  was  teaching,  and  said, 
The  Author-  By  what  authority  doest  thou  these  things?  and  who 
ity  of  Jesus  gave  thee  this  authority?  And  Jesus  answered  and 
challenged  ^^-^  ^^^^  them,  I  also  will  ask  you  one  question,  which 
if  ye  tell  me,  I  likewise  will  tell  you  by  what  authority  I  do  these 

178 


-^  Wisdom  Gospel  of  Matthew 

things.  The  baptism  of  John,  whence  was  it?  from  heaven  or 
from  men?  And  they  reasoned  with  themselves,  saying,  If  we 
shall  say,  From  heaven ;  he  will  say  unto  us.  Why  then  did  ye  not 
believe  him?  But  if  we  shall  say,  From  men ;  we  fear  the  multi- 
tude ;  for  all  hold  John  as  a  prophet.  And  they  answered  Jesus, 
and  said.  We  know  not.  He  also  said  unto  them.  Neither  tell  I 
you  by  what  authority  I  do  these  things. 

But  what  think  ye  ?  A  man  had  two  sons  ;  and  he  came  to  the  first, 
and  said,  Son,  go  work  to-day  in  the  vineyard.  And  he  answered 
and  said,  I  will  not :  but  afterward  he  repented  himself.  Parable  of 
and  went.  And  he  came  to  the  second,  and  said  like-  Two  Sons 
wise.  And  he  answered  and  said,  I  go,  sir:  and  went  not. 
Whether  of  the  twain  did  the  will  of  his  father?  They  say.  The 
first.  Jesus  saith  unto  them :  Verily  I  say  unto  you,  that  the  pub- 
licans and  the  harlots  go  into  the  kingdom  of  God  before  you.  For 
John  came  unto  you  in  the  way  of  righteousness,  and  ye  beUeved 
him  not :  but  the  pubHcans  and  the  harlots  believed  him :  and  ye, 
when  ye  saw  it,  did  not  even  repent  yourselves  afterward,  that  ye 
might  believe  him. 

Hear  another  parable  :  There  was  a  man  that  was  a  householder, 
which  planted  a  vineyard,  and  set  a  hedge  about  it,  and  digged  a 
winepress  in  it,  and  built  a  tower,  and  let  it  out  to  hus- 
bandmen, and  went  into  another  country.     And  when  Parable  of 
the  season  of  the  fruits  drew  near,  he  sent  his  servants   ^^an^ln 
to  the  husbandmen,  to  receive  his  fruits.     And  the  hus-   and  Heir 
bandmen  took  his  servants,  and  beat  one,  and  killed 
another,  and  stoned  another.     Again,  he  sent  other  servants  more 
than  the  first :  and  they  did  unto  them  in  like  manner.     But  after- 
ward he  sent  unto  them  his  son,  saying,  They  will  reverence  my 
son.     But  the  husbandmen,  when  they  saw  the  son,  said  among 
themselves.  This  is  the  heir ;    come,  let  us  kill  him,  and  take  his 
inheritance.     And  they  took  him,  and  cast  him  forth  out  of  the  vine- 
yard, and  killed  him.     When  therefore  the  lord  of  the  vineyard 
shall  come,  what  will  he  do  unto  those  husbandmen?     They  say 
unto  him.  He  will  miserably  destroy  those  miserable  men,  and  will 
let  out  the  vineyard  unto  other  husbandmen,  which  shall  render 
him  the  fruits  in  their  seasons.     Jesus  saith  unto  them,  Did  ye  never 
read  in  the  scriptures, 

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The  Modern  Reader's  Bible  for  Schools  8«- 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner  : 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 

Therefore  say  I  unto  you,  The  kingdom  of  God  shall  be  taken 
away  from  you,  and  shall  be  given  to  a  nation  bringing  forth  the 
fruits  thereof.  And  he  that  falleth  on  this  stone  shall  be  broken 
to  pieces :  but  on  whomsoever  it  shall  fall,  it  will  scatter  him  as  dust. 

And  when  the  chief  priests  and  the  Pharisees  heard  his  parables, 
they  perceived  that  he  spake  of  them.  And  when  they  sought 
to  lay  hold  on  him,  they  feared  the  multitudes,  because  they  took 
him  for  a  prophet. 

And  Jesus  answered  and  spake  again  in  parables  unto  them,  say- 
ing :  The  kingdom  of  heaven  is  likened  unto  a  certain  king,  which 
Parable  of  "lade  a  marriage  feast  for  his  son,  and  sent  forth  his 
the  Mar-  servants  to  call  them  that  were  bidden  to  the  marriage 
riage  Feast  feast :  and  they  would  not  come.  Again  he  sent  forth 
other  servants,  saying.  Tell  them  that  are  bidden,  Behold,  I  have 
made  ready  my  dinner :  my  oxen  and  my  fatlings  are  killed,  and 
all  things  are  ready :  come  to  the  marriage  feast.  But  they  made 
light  of  it,  and  went  their  ways,  one  to  his  own  farm,  another  to 
his  merchandise :  and  the  rest  laid  hold  on  his  servants,  and  en- 
treated them  shamefully,  and  killed  them.  But  the  king  was 
wroth:  and  he  sent  his  armies,  and  destroyed  those  murderers, 
and  burned  their  city.  Then  saith  he  to  his  servants.  The  wedding 
is  ready,  but  they  that  were  bidden  were  not  worthy.  Go  ye  there- 
fore unto  the  partings  of  the  highways,  and  as  many  as  ye  shall  find, 
bid  to  the  marriage  feast.  And  those  servants  went  out  into  the 
highways,  and  gathered  together  all  as  many  as  they  found,  both 
bad  and  good  :  and  the  wedding  was  filled  with  guests.  But  when 
the  king  came  in  to  behold  the  guests,  he  saw  there  a  man  which 
had  not  on  a  wedding-garment :  and  he  saith  unto  him.  Friend, 
how  camest  thou  in  hither  not  having  a  wedding-garment?  And 
he  was  speechless.  Then  the  king  said  to  the  servants.  Bind  him 
hand  and  foot,  and  cast  him  out  into  the  outer  darkness ;  there 
shall  be  the  weeping  and  gnashing  of  teeth.  For  many  are  called, 
but  few  chosen. 

i8o 


-^  Wisdom  Gospel  of  Matthew 

Then  went  the  Pharisees,  and  took  counsel  how  they  might 
ensnare  him  in  his  talk.     And  they  send  to  him  their  disciples, 
with  the  Herodians,  saying,  Master,  we  know  that  thou   Q^gj^  ^^^^ 
art  true,  and  teachest  the  way  of  God  in  truth,  and  religious 
carest  not  for  any  one :  for  thou  regardest  not  the  person  leaders 
of  men.     Tell  us  therefore,  What  thinkest  thou?    Is  it  lawful  to 
give   tribute   unto   Caesar,   or   not?     But   Jesus   perceived   their 
wickedness,  and  said.  Why  tempt  ye  me,  ye  hypocrites?     Shew 
me  the  tribute  money.     And  they  brought  unto  him  a  penny. 
And  he  saith  unto  them,  Whose  is  this  image  and  superscription? 
They  say  unto  him,  Caesar's.     Then  saith  he  unto  them.  Render 
therefore  unto  Caesar  the  things  that  are  Caesar's ;    and  unto  God 
the  things  that  are  God's.     And  when  they  heard  it,  they  mar- 
velled, and  left  him,  and  went  their  way. 

On  that  day  there  came  to  him  Sadducees,  which  say  that  there 
is  no  resurrection :  and  they  asked  him,  saying,  Master,  Moses 
said.  If  a  man  die,  having  no  children,  his  brother  shall  marry  his 
wife,  and  raise  up  seed  unto  his  brother.  Now  there  were  with 
us  seven  brethren :  and  the  first  married  and  deceased,  and  having 
no  seed  left  his  wife  unto  his  brother ;  in  like  manner  the  second 
also,  and  the  third,  unto  the  seventh.  And  after  them  all  the 
woman  died.  In  the  resurrection  therefore  whose  wife  shall  she 
be  of  the  seven  ?  for  they  all  had  her.  But  Jesus  answered  and  said 
unto  them :  Ye  do  err,  not  knowing  the  scriptures,  nor  the  power 
of  God.  For  in  the  resurrection  they  neither  marry,  nor  are  given 
in  marriage,  but  are  as  angels  in  heaven.  But  as  touching  the 
resurrection  of  the  dead,  have  ye  not  read  that  which  was  spoken 
unto  you  by  God,  saying,  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob  ?  God  is  not  the  God  of  the  dead, 
but  of  the  living.  And  when  the  multitudes  heard  it,  they  were 
astonished  at  his  teaching. 

But  the  Pharisees,  when  they  heard  that  he  had  put  the  Sad- 
ducees to  silence,  gathered  themselves  together.  And  one  of 
them,  a  lawyer,  asked  him  a  question,  tempting  him.  Master, 
which  is  the  great  commandment  in  the  law?  And  he  said  unto 
him  :  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind.  This  is  the  great  and  first  com- 
mandment.    And  a  second  like  unto  it  is  this,  Thou  shalt  love  thy 

i8i 


The  Modern  Reader's  Bible  for  Schools  8«- 

neighbour  as  thyself.  On  these  two  commandments  hangeth 
the  whole  law,  and  the  prophets. 

Now  while  the  Pharisees  were  gathered  together,  Jesus  asked 
them  a  question,  saying,  What  think  ye  of  the  Christ?  whose  son 
is  he?  They  say  unto  him.  The  son  of  David.  He  saith  unto 
them,  How  then  doth  David  in  the  Spirit  call  him  Lord,  saying, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand, 

Till  I  put  thine  enemies  underneath  thy  feet? 

If  David  then  calleth  him  Lord,  how  is  he  his  son?  And  no  one 
was  able  to  answer  him  a  word,  neither  durst  any  man  from  that 
day  forth  ask  him  any  more  questions. 

Then  spake  Jesus  to  the  multitudes  and  to  his  disciples,  saying : 
The  scribes  and  the  Pharisees  sit  on  Moses'  seat :  all  things  there- 
The  Seven-  ^°^®  whatsoever  they  bid  you,  these  do  and  observe : 
fold  De-  but  do  not  ye  after  their  works ;  for  they  say,  and  do  not. 
nunciation  yea,  they  bind  heavy  burdens  and  grievous  to  be  borne, 
and  lay  them  on  men's  shoulders ;  but  they  themselves  will  not 
move  them  with  their  finger.  But  all  their  works  they  do  for  to 
be  seen  of  men :  for  they  make  broad  their  phylacteries,  and  en- 
large the  borders  of  their  garments,  and  love  the  chief  place  at 
feasts,  and  the  chief  seats  in  the  synagogues,  and  the  salutations 
in  the  marketplaces,  and  to  be  called  of  men,  Rabbi.  But  be  not 
ye  called  Rabbi :  for  one  is  your  teacher,  and  all  ye  are  brethren. 
And  call  no  man  your  father  on  the  earth :  for  one  is  your  Father, 
which  is  in  heaven.  Neither  be  ye  called  masters :  for  one  is  your 
master,  even  the  Christ.  But  he  that  is  greatest  among  you  shall 
be  your  servant.  And  whosoever  shall  exalt  himself  shall  be 
humbled ;  and  whosoever  shall  humble  himself  shall  be  exalted. 

But  woe  unto  you,  scribes  and  Pharisees,  hypocrites !  because 
ye  shut  the  kingdom  of  heaven  against  men :  for  ye  enter  not  in 
yourselves,  neither  suffer  ye  them  that  are  entering  in  to  enter. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  compass 
sea  and  land  to  make  one  proselyte ;  and  when  he  is  become  so, 
ye  make  him  twofold  more  a  son  of  hell  than  yourselves. 

Woe  unto  you,  ye  bUnd  guides,  which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing ;   but  whosoever  shall  swear  by 

182 


-^  Wisdom  Gospel  of  Matthew 

the  gold  of  the  temple,  he  is  a  debtor.  Ye  fools  and  blind:  for 
whether  is  greater,  the  gold,  or  the  temple  that  hath  sanctified  the 
gold  ?  And,  Whosoever  shall  swear  by  the  altar,  it  is  nothing ; 
but  whosoever  shall  swear  by  the  gift  that  is  upon  it,  he  is  a  debtor. 
Ye  blind :  for  whether  is  greater,  the  gift,  or  the  altar  that  sancti- 
fieth  the  gift?  He  therefore  that  sweareth  by  the  altar,  sweareth 
by  it,  and  by  all  things  thereon.  And  he  that  sweareth  by  the 
temple,  sweareth  by  it,  and  by  him  that  dwelleth  therein.  And  he 
that  sweareth  by  the  heaven,  sweareth  by  the  throne  of  God, 
and  by  him  that  sitteth  thereon. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  tithe 
mint  and  anise  and  cummin,  and  have  left  undone  the  weightier 
matters  of  the  law,  judgement,  and  mercy,  and  faith  :  but  these  ye 
ought  to  have  done,  and  not  to  have  left  the  other  undone.  Ye 
blind  guides,  which  strain  out  the  gnat,  and  swallow  the  camel. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  cleanse 
the  outside  of  the  cup  and  of  the  platter,  but  within  they  are  full 
from  extortion  and  excess.  Thou  bUnd  Pharisee,  cleanse  first 
the  inside  of  the  cup  and  of  the  platter,  that  the  outside  thereof 
may  become  clean  also. 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for  ye  are 
like  unto  whited  sepulchres,  which  outwardly  appear  beautiful, 
but  inwardly  are  full  of  dead  men's  bones,  and  of  all  uncleanness. 
Even  so  ye  also  outwardly  appear  righteous  unto  men,  but  inwardly 
ye  are  full  of  hypocrisy  and  iniquity. 

Woe  unto  you,  scribes  and  Pharisees,  hjrpocrites !  for  ye  build 
the  sepulchres  of  the  prophets,  and  garnish  the  tombs  of  the  right- 
eous, and  say.  If  we  had  been  in  the  days  of  our  fathers,  we  should 
not  have  been  partakers  with  them  in  the  blood  of  the  prophets. 
Wherefore  ye  witness  to  yourselves,  that  ye  are  sons  of  them  that 
slew  the  prophets.  Fill  ye  up  then  the  measure  of  your  fathers. 
Ye  serpents,  ye  offspring  of  vipers,  how  shall  ye  escape  the  judge- 
ment of  hell?  ^'Therefore,  behold,  I  send  unto  you  prophets,  and 
wise  men,  and  scribes :  some  of  them  shall  ye  kill  and  crucify ; 
and  some  of  them  shall  ye  scourge  in  your  synagogues,  and  perse- 
cute from  city  to  city :  that  upon  you  may  come  all  the  righteous 
blood  shed  on  the  earth,  from  the  blood  of  Abel  the  righteous 
unto  the  blood  of  Zachariah  son  of  Barachiah,  whom  ye  slew  be- 

183 


The  Modern  Reader's  Bible  for  Schools  ^ 

tween  the  sanctuary  and  the  altar."     Verily  I  say  unto  you,  All 
these  things  shall  come  upon  this  generation. 

O  Jerusalem,  Jerusalem,  which  killeth  the  prophets,  and  stoneth 
them  that  are  sent  unto  her !  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not !  Behold,  your  house  is  left  unto  you 
desolate.  For  I  say  unto  you,  Ye  shall  not  see  me  henceforth, 
till  ye  shall  say,  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 


XI 

DISCOURSE    TO    THE    DISCIPLES:    THE    SEVENFOLD 
REVELATION  OF  THE   END 

And  Jesus  went  out  from  the  temple,  and  was  going  on  his  way ; 
and  his  disciples  came  to  him  to  shew  him  the  buildings  of  the 
temple.  But  he  answered  and  said  unto  them,  See  ye  not  all  these 
things  ?  verily  I  say  unto  you.  There  shall  not  be  left  here  one  stone 
upon  another,  that  shall  not  be  thrown  down. 

And  as  he  sat  on  the  mount  of  Olives,  the  disciples  came  unto  him 
privately,  saying.  Tell  us,  when  shall  these  things  be?  and  what 
shall  be  the  sign  of  thy  coming,  and  of  the  end  of  the  world?  And 
Jesus  answered  and  said  unto  them : 

i 

Take  heed  that  no  man  lead  you  astray.  For  many  shall  come 
in  my  name,  saying,  I  am  the  Christ ;  and  shall  lead  many  astray. 
Every  trib-  ^^^  y®  shall  hear  of  wars  and  rumours  of  wars :  see 
ulation  is  that  ye  be  not  troubled :  for  these  things  must  needs 
not  the  End  ^ome  to  pass ;  but  the  end  is  not  yet.  For  nation  shall 
rise  against  nation,  and  kingdom  against  kingdom :  and  there  shall 
be  famines  and  earthquakes  in  divers  places.  But  all  these  things 
are  the  beginning  of  travail.  Then  shall  they  deliver  you  up  unto 
tribulation,  and  shall  kill  you  :  and  ye  shall  be  hated  of  all  the  na- 
tions for  my  name's  sake.  And  then  shall  many  stumble,  and 
shall  deliver  up  one  another,  and  shall  hate  one  another.  And 
many  false  prophets  shall  arise,  and  shall  lead  many  astray.     And 

184 


-j8  Wisdom  Gospel  of  Matthew 

because  iniquity  shall  be  multiplied,  the  love  of  the  many  shall  wax 
cold.  But  he  that  endureth  to  the  end,  the  same  shall  be  saved. 
And  this  gospel  of  the  kingdom  shall  be  preached  in  the  whole 
world  for  a  testimony  unto  all  the  nations  ;  and  then  shall  the  end 
come. 


When  therefore  ye  see  the  abomination  of  desolation,  which  was 
spoken  of  by  Daniel  the  prophet,  standing  in  the  holy  place  (let 
him  that  readeth  understand),  then  let  them  that  are  Thetribu- 
in  Judaea  flee  unto  the  mountains  :  let  him  that  is  on  the  lation  of 
housetop  not  go  down  to  take  out  the  things  that  are  J^^aea 
in  his  house  :  and  let  him  that  is  in  the  field  not  return  back  to  take 
his  cloke.  But  woe  unto  them  that  are  with  child  and  to  them  that 
give  suck  in  those  days  !  And  pray  ye  that  your  flight  be  not  in  the 
winter,  neither  on  a  sabbath :  for  then  shall  be  great  tribulation, 
such  as  hath  not  been  from  the  beginning  of  the  world  until  now, 
no,  nor  ever  shall  be.  And  except  those  days  had  been  short- 
ened, no  flesh  would  have  been  saved :  but  for  the  elect's  sake 
those  days  shall  be  shortened.  Then  if  any  man  shall  say  unto 
you,  Lo,  here  is  the  Christ,  or,  Here ;  believe  it  not.  For  there 
shall  arise  false  Christs,  and  false  prophets,  and  shall  shew  great 
signs  and  wonders ;  so  as  to  lead  astray,  if  possible,  even  the  elect. 
Behold,  I  have  told  you  beforehand.  If  therefore  they  shall  say 
unto  you,  Behold,  he  is  in  the  wilderness;  go  not  forth:  Behold, 
he  is  in  the  inner  chambers ;  believe  it  not.  For  as  the  Ughtning 
Cometh  forth  from  the  east,  and  is  seen  even  unto  the  west ;  so 
shall  be  the  coming  of  the  Son  of  man.  Wheresoever  the  carcase 
is,  there  will  the  eagles  be  gathered  together. 

ill 

But  immediately,  after  the  tribulation  of  those  days,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and  the  powers  of  the  ^^^^  Coming 
heavens  shall  be  shaken :  and  then  shall  appear  the  of  the  Son 
sign  of  the  Son  of  man  in  heaven :  and  then  shall  all  °^  ^^° 
the  tribes  of  the  earth  mourn,  and  they  shall  see  the  Son  of  man 
coming  on  the  clouds  of  heaven  with  power  and  great  glory.     And 

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The  Modern  Reader's  Bible  for  Schools  8«- 

he  shall  send  forth  his  angels  with  a  great  sound  of  a  trumpet, 
and  they  shall  gather  together  his  elect  from  the  four  winds,  from 
one  end  of  heaven  to  the  other. 


IV 

Now  from  the  fig  tree  learn  her  parable  :  when  her  branch  is  now 
become  tender,  and  putteth  forth  its  leaves,  ye  know  that  the 

summer  is  nigh  ;  even  so  ye  also,  when  ye  see  all  these 
The  one  things,  know  ye  that  it  is  nigh,  even  at  the  doors, 
shadowed  Verily  I  say  unto  you,  This  generation  shall  not  pass 
by  tokens,  away,  till  all  these  things  be  accomplished.  Heaven 
^^n^h^^'^  and  earth  shall  pass  away,  but  my  words  shall  not  pass 
sudden  away.     But  of  that  day  and  hour  knoweth  no   one, 

not  even  the  angels  of  heaven,  neither  the  Son,  but 
the  Father  only.  And  as  were  the  days  of  Noah,  so  shall  be  the 
coming  of  the  Son  of  man.  For  as  in  those  days  which  were 
before  the  flood  they  were  eating  and  drinking,  marrying  and  giv- 
ing in  marriage,  until  the  day  that  Noah  entered  into  the  ark,  and 
they  knew  not  until  the  flood  came,  and  took  them  all  away ;  so 
shall  be  the  coming  of  the  Son  of  man.  Then  shall  two  men  be 
in  the  field ;  one  is  taken,  and  one  is  left :  two  women  shall  be 
grinding  at  the  mill ;   one  is  taken,  and  one  is  left. 


Watch  therefore  :  for  ye  know  not  on  what  day  your  Lord  cometh. 
But  know  this,  that  if  the  master  of  the  house  had  known  in  what 
W  hful  watch  the  thief  was  coming,  he  would  have  watched, 
ness:  Par-  and  would  not  have  suffered  his  house  to  be  broken 
able  of  the     through.     Therefore  be  ye  also  ready :    for  in  an  hour 

vircfins  * 

that  ye  think  not  the  Son  of  man  cometh.  Who  then 
is  the  faithful  and  wise  servant,  whom  his  lord  hath  set  over  his 
household,  to  give  them  their  food  in  due  season?  Blessed  is 
that  servant,  whom  his  lord  when  he  cometh  shall  find  so  doing : 
verily  I  say  unto  you,  that  he  will  set  him  over  all  that  he  hath. 
But  if  that  evil  servant  shall  say  in  his  heart.  My  lord  tarrieth ;  and 
shall  begin  to  beat  his  fellow-servants,  and  shall  eat  and  drink  with 
the  drunken ;    the  lord  of  that  servant  shall  come  in  a  day  when 

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-^  Wisdom  Gospel  of  Matthew 

he  expecteth  not,  and  in  an  hour  when  he  knoweth  not,  and  shall 
cut  him  asunder,  and  appoint  his  portion  with  the  hypocrites  :  there 
shall  be  the  weeping  and  gnashing  of  teeth. 

Then  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins, 
which  took  their  lamps,  and  went  forth  to  meet  the  bridegroom. 
And  five  of  them  were  fooUsh,  and  five  were  wise.  For  the  fooUsh, 
when  they  took  their  lamps,  took  no  oil  with  them  :  but  the  wise  took 
oil  in  their  vessels  with  their  lamps.  Now  while  the  bridegroom 
tarried,  they  all  slumbered  and  slept.  But  at  midnight  there  is  a 
cry,  Behold,  the  bridegroom  !  Come  ye  forth  to  meet  him.  Then 
all  those  virgins  arose,  and  trimmed  their  lamps.  And  the  foolish 
said  unto  the  wise,  Give  us  of  your  oil ;  for  our  lamps  are  going  out. 
But  the  wise  answered,  saying,  Peradventure  there  will  not  be 
enough  for  us  and  you  :  go  ye  rather  to  them  that  sell,  and  buy 
for  yourselves.  And  while  they  went  away  to  buy,  the  bridegroom 
came  ;  and  they  that  were  ready  went  in  with  him  to  the  marriage 
feast :  and  the  door  was  shut.  Afterward  come  also  the  other 
virgins,  saying.  Lord,  Lord,  open  to  us.  But  he  answered  and  said, 
Verily  I  say  unto  you,  I  know  you  not.  Watch  therefore,  for  ye 
know  not  the  day  nor  the  hour. 


VI 

For  it  is  as  when  a  man,  going  into  another  country,  called  his 
own  servants,  and  deUvered  unto  them  his  goods.     And  unto  one 
he  gave  five  talents,  to  another  two,  to  another  one  ;  to   and  Work: 
each  according  to  his  several  ability ;    and  he  went  on  Parable  of 
his  journey.     Straightway  he  that  received  the  five      ®      ®°  ^ 
talents    went    and    traded    with    them,   and    made    other    five 
talents.     In  Uke  manner  he  also  that  received  the  two  gained 
other  two.     But  he  that  received  the  one  went  away  and  digged 
in  the  earth,  and  hid  his  lord's  money.     Now  after  a  long  time  the 
lord  of  those  servants  cometh,  and  maketh  a  reckoning  with  them. 
And  he  that  received  the  five  talents  came  and  brought  other  five 
talents,  saying.  Lord,  thou  deliveredst  unto  me  five  talents :  lo, 
I  have  gained  other  five  talents.     His  lord  said  unto  him.  Well 
done,  good  and  faithful  servant:    thou  hast  been  faithful  over  a 
few  things,  I  will  set  thee  over  many  things :    enter  thou  into  the 

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The  Modern  Reader's  Bible  for  Schools  8«- 

joy  of  thy  lord.  And  he  also  that  received  the  two  talents  came  and 
said,  Lord,  thou  deliveredst  unto  me  two  talents :  lo,  I  have  gained 
other  two  talents.  His  lord  said  unto  him,  Well  done,  good  and 
faithful  servant ;  thou  hast  been  faithful  over  a  few  things,  I  will 
set  thee  over  many  things:  enter  thou  into  the  joy  of  thy  lord. 
And  he  also  that  had  received  the  one  talent  came  and  said.  Lord, 
I  knew  thee  that  thou  art  a  hard  man,  reaping  where  thou  didst 
not  sow,  and  gathering  where  thou  didst  not  scatter :  and  I  was 
afraid,  and  went  away  and  hid  thy  talent  in  the  earth :  lo,  thou  hast 
thine  own.  But  his  lord  answered  and  said  unto  him,  Thou  wicked 
and  slothful  servant,  thou  knewest  that  I  reap  where  I  sowed  not, 
and  gather  where  I  did  not  scatter;  thou  oughtest  therefore  to 
have  put  my  money  to  the  bankers,  and  at  my  coming  I  should 
have  received  back  mine  own  with  interest.  Take  ye  away  there- 
fore the  talent  from  him,  and  give  it  unto  him  that  hath  the  ten 
talents.  For  unto  every  one  that  hath  shall  be  given,  and  he  shall 
have  abundance  :  but  from  him  that  hath  not,  even  that  which  he 
hath  shall  be  taken  away.  And  cast  ye  out  the  unprofitable  ser- 
vant into  the  outer  darkness:  there  shall  be  the  weeping  and 
gnashing  of  teeth. 

vii 

But  when  the  Son  of  man  shall  come  in  his  glory,  and  all  the 
angels  with  him,  then  shall  he  sit  on  the  throne  of  his  glory :  and 
The  Final  before  him  shall  be  gathered  all  the  nations :  and  he 
Judgement  ghall  Separate  them  one  from  another,  as  the  shepherd 
separateth  the  sheep  from  the  goats :  and  he  shall  set  the  sheep 
on  his  right  hand,  but  the  goats  on  the  left.  Then  shall  the  King 
say  unto  them  on  his  right  hand.  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foimdation  of  the 
world  :  for  I  was  an  hungred,  and  ye  gave  me  meat :  I  was  thirsty, 
and  ye  gave  me  drink :  I  was  a  stranger,  and  ye  took  me  in :  naked, 
and  ye  clothed  me  :  I  was  sick,  and  ye  visited  me  :  I  was  in  prison, 
and  ye  came  unto  me.  Then  shall  the  righteous  answer  him, 
saying.  Lord,  when  saw  we  thee  an  hungred,  and  fed  thee?  or 
athirst,  and  gave  thee  drink?  And  when  saw  we  thee  a  stranger, 
and  took  thee  in  ?  or  naked,  and  clothed  thee  ?  And  when  saw  we 
thee  sick,  or  in  prison,  and  came  unto  thee  ?    And  the  King  shall 

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^  Wisdom  Gospel  of  Matthew 

answer  and  say  unto  them,  Verily  I  say  unto  you,  Inasmuch  as 
ye  did  it  unto  one  of  these  my  brethren,  even  these  least,  ye  did 
it  unto  me.  Then  shall  he  say  also  unto  them  on  the  left  hand. 
Depart  from  me,  ye  cursed,  into  the  eternal  fire  which  is  prepared 
for  the  devil  and  his  angels  :  for  I  was  an  hungred,  and  ye  gave  me 
no  meat :  I  was  thirsty,  and  ye  gave  me  no  drink :  I  was  a  stranger, 
and  ye  took  me  not  in ;  naked,  and  ye  clothed  me  not ;  sick,  and  in 
prison,  and  ye  visited  me  not.  Then  shall  they  also  answer, 
saying,  Lord,  when  saw  we  thee  an  hungred,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister 
unto  thee  ?  Then  shall  he  answer  them,  saying.  Verily  I  say  unto 
you,  Inasmuch  as  ye  did  it  not  unto  one  of  these  least,  ye  did  it 
not  unto  me.  And  these  shall  go  away  into  eternal  punishment : 
but  the  righteous  into  eternal  life. 


XII 

THE  PASSION  AND   RESURRECTION  OF  JESUS 

And  it  came  to  pass,  when  Jesus  had  finished  all  these  words, 
he  said  unto  his  disciples.  Ye  know  that  after  two  days  the  Pass- 
over Cometh,  and  the  Son  of  man  is  delivered  up  to  be  Preparation 
crucified.  Then  were  gathered  together  the  chief  ^or  the  End 
priests,  and  the  elders  of  the  people,  unto  the  court  of  the  high 
priest,  who  was  called  Caiaphas ;  and  they  took  counsel  together 
that  they  might  take  Jesus  by  subtilty,  and  kill  him.  But  they 
said,  Not  during  the  feast,  lest  a  tumult  arise  among  the  people. 

Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon  the  leper, 
there  came  unto  him  a  woman  having  an  alabaster  cruse  of  ex- 
ceeding precious  ointment,  and  she  poured  it  upon  his  head,  as 
he  sat  at  meat.  But  when  the  disciples  saw  it,  they  had  indigna- 
tion, saying,  To  what  purpose  is  this  waste?  For  this  ointment 
might  have  been  sold  for  much,  and  given  to  the  poor.  But  Jesus 
perceiving  it  said  unto  them,  Why  trouble  ye  the  woman?  for  she 
hath  wrought  a  good  work  upon  me.  For  ye  have  the  poor  always 
with  you ;  but  me  ye  have  not  always.  For  in  that  she  poured 
this  ointment  upon  my  body,  she  did  it  to  prepare  me  for  burial. 

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The  Modern  Reader's  Bible  for  Schools  S^- 

Verily  I  say  unto  you,  Wheresoever  this  gospel  shall  be  preached  in 
the  whole  world,  that  also  which  this  woman  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. 

Then  one  of  the  twelve,  who  was  called  Judas  Iscariot,  went 
unto  the  chief  priests,  and  said,  What  are  ye  wiUing  to  give  me,  and 
I  will  deliver  him  unto  you?  And  they  weighed  unto  him  thirty 
pieces  of  silver.  And  from  that  time  he  sought  opportunity  to 
deUver  him  unto  them. 

Now  on  the  first  day  of  unleavened  bread  the  disciples  came  to 
Jesus,  saying,  Where  wilt  thou  that  we  make  ready  for  thee  to  eat 
The  Last  the  Passover  ?  And  he  said.  Go  into  the  city  to  such  a 
Supper  man,  and  say  unto  him.  The  Master  saith.  My  time  is  at 

hand ;  I  keep  the  Passover  at  thy  house  with  my  disciples.  And 
the  disciples  did  as  Jesus  appointed  them ;  and  they  made  ready 
the  Passover.  Now  when  even  was  come,  he  was  sitting  at  meat 
with  the  twelve  disciples ;  and  as  they  were  eating,  he  said.  Verily 
I  say  unto  you,  that  one  of  you  shall  betray  me.  And  they  were 
exceeding  sorrowful,  and  began  to  say  unto  him  every  one.  Is  it  I, 
Lord?  And  he  answered  and  said.  He  that  dipped  his  hand  with 
me  in  the  dish,  the  same  shall  betray  me.  The  Son  of  man  goeth, 
even  as  it  is  written  of  him :  but  woe  unto  that  man  through  whom 
the  Son  of  man  is  betrayed !  good  were  it  for  that  man  if  he  had  not 
been  born.  And  Judas,  which  betrayed  him,  answered  and  said, 
Is  it  I,  Rabbi  ?  He  saith  unto  him.  Thou  hast  said.  And  as  they 
were  eating,  Jesus  took  bread,  and  blessed,  and  brake  it ;  and  he 
gave  to  the  disciples,  and  said.  Take,  eat ;  this  is  my  body.  And 
he  took  a  cup,  and  gave  thanks,  and  gave  to  them,  saying.  Drink 
ye  all  of  it ;  for  this  is  my  blood  of  the  covenant,  which  is  shed  for 
many  unto  remission  of  sins.  But  I  say  unto  you,  I  will  not  drink 
henceforth  of  this  fruit  of  the  vine,  until  that  day  when  I  drink  it 
new  with  you  in  my  Father's  kingdom. 

And  when  they  had  sung  a  hymn,  they  went  out  unto  the  mount 
of  Olives. 

Then  saith  Jesus  unto  them.  All  ye  shall  be  offended  in  me  this 
night :  for  it  is  written,  I  will  smite  the  shepherd,  and  the  sheep  of 
The  Arrest  the  flock  shall  he  scattered  abroad.  But  after  I  am  raised 
on  OUvet  up,  I  will  go  before  you  into  Galilee.  But  Peter  an- 
swered and  said  unto  him,  If  all  shall  be  offended  in  thee,  I  will 

190 


-^  Wisdom  Gospel  of  Matthew 

never  be  offended.  Jesus  said  unto  him,  Verily  I  say  unto  thee, 
that  this  night,  before  the  cock  crow,  thou  shalt  deny  me  thrice. 
Peter  saith  unto  him,  Even  if  I  must  die  with  thee,  yet  will  I  not 
deny  thee.     Likewise  also  said  all  the  disciples. 

Then  cometh  Jesus  witli  them  unto  a  place  called  Gethsemane, 
and  saith  unto  his  disciples.  Sit  ye  here,  while  I  go  yonder  and  pray. 
And  he  took  with  him  Peter  and  the  two  sons  of  Zebedee,  and 
began  to  be  sorrowful  and  sore  troubled.  Then  saith  he  unto  them, 
My  soul  is  exceeding  sorrowful,  even  unto  death :  abide  ye  here, 
and  watch  with  me.  And  he  went  forward  a  little,  and  fell  on  his 
face,  and  prayed,  saying,  O  my  Father,  if  it  be  possible,  let  this 
cup  pass  aw^ay  from  me :  nevertheless,  not  as  I  will,  but  as  thou 
wilt.  And  he  cometh  unto  the  disciples,  and  findeth  them  sleeping, 
and  saith  unto  Peter,  What,  could  ye  not  watch  with  me  one  hour? 
Watch  and  pray,  that  ye  enter  not  into  temptation:  the  spirit 
indeed  is  wilUng,  but  the  flesh  is  weak.  Again  a  second  time  he 
went  away,  and  prayed,  saying,  O  my  Father,  if  this  cannot  pass 
away,  except  I  drink  it,  thy  will  be  done.  And  he  came  again  and 
found  them  sleeping,  for  their  eyes  were  heavy.  And  he  left  them 
again,  and  went  away,  and  prayed  a  third  time,  saying  again  the 
same  words.  Then  cometh  he  to  the  disciples,  and  saith  unto  them, 
Sleep  on  now,  and  take  your  rest:  behold,  the  hour  is  at  hand, 
and  the  Son  of  man  is  betrayed  into  the  hands  of  sinners.  Arise, 
let  us  be  going  :   behold  he  is  at  hand  that  betrayeth  me. 

And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve,  came,  and 
with  him  a  great  multitude  with  swords  and  staves,  from  the  chief 
priests  and  elders  of  the  people.  Now  he  that  betrayed  him  gave 
them  a  sign,  saying,  Whomsoever  I  shall  kiss,  that  is  he :  take  him. 
And  straightway  he  came  to  Jesus,  and  said.  Hail,  Rabbi;  and 
kissed  him.  And  Jesus  said  unto  him,  Friend,  do  that  for  which 
thou  art  come.  Then  they  came  and  laid  hands  on  Jesus,  and  took 
him.  And  behold,  one  of  them  that  were  v/ith  Jesus  stretched  out 
his  hand,  and  drew  his  sword,  and  smote  the  servant  of  the  high 
priest,  and  struck  off  his  ear.  Then  saith  Jesus  unto  him.  Put 
up  again  thy  sword  into  its  place :  for  all  they  that  take  the  sword 
shall  perish  with  the  sword.  Or  thinkest  thou  that  I  cannot  be- 
seech my  Father,  and  he  shall  even  now  send  me  more  than  twelve 
legions  of  angels?     How  then  should  the  scriptures  be  fulfilled, 

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The  Modern  Reader's  Bible  for  Schools  6«- 

that  thus  it  must  be  ?  In  that  hour  said  Jesus  to  the  multitudes, 
Are  ye  come  out  as  against  a  robber  with  swords  and  staves  to 
seize  me?  I  sat  daily  in  the  temple  teaching,  and  ye  took  me 
not.  But  all  this  is  come  to  pass,  that  the  scriptures  of  the  prophets 
might  be  fulfilled.     Then  all  the  disciples  left  him,  and  fled. 

And  they  that  had  taken  Jesus  led  him  away  to  the  house  of 
Caiaphas  the  high  priest,  where  the  scribes  and  the  elders  were 
The  Exami-  gathered  together.  But  Peter  followed  him  afar  off, 
nation  be-  unto  the  court  of  the  high  priest,  and  entered  in,  and 
^^^f  sat  with  the  officers,  to  see  the  end.     Now  the  chief 

aiap  as  pnests  and  the  whole  council  sought  false  witness  against 
Jesus,  that  they  might  put  him  to  death ;  and  they  found  it  not, 
though  many  false  witnesses  came.  But  afterward  came  two,  and 
said,  This  man  said,  I  am  able  to  destroy  the  temple  of  God,  and  to 
build  it  in  three  days.  And  the  high  priest  stood  up,  and  said  unto 
him,  Answerest  thou  nothing  ?  what  is  it  which  these  witness  against 
thee?  But  Jesus  held  his  peace.  And  the  high  priest  said  unto 
him,  I  adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God.  Jesus  saith  unto  him.  Thou 
hast  said :  nevertheless  I  say  unto  you.  Henceforth  ye  shall  see  the 
Son  of  man  sitting  at  the  right  hand  of  power,  and  coming  on  the 
clouds  of  heaven.  Then  the  high  priest  rent  his  garments,  saying, 
He  hath  spoken  blasphemy :  what  further  need  have  we  of  wit- 
nesses ?  behold,  now  ye  have  heard  the  blasphemy  :  what  think  ye  ? 
They  answered  and  said.  He  is  worthy  of  death.  Then  did  they 
spit  in  his  face  and  buffet  him:  and  some  smote  him  with  the 
palms  of  their  hands,  sajdng.  Prophesy  unto  us,  thou  Christ :  who 
is  he  that  struck  thee? 

Now  Peter  was  sitting  without  in  the  court :  and  a  maid  came 
unto  him,  sajdng.  Thou  also  wast  with  Jesus  the  Galilaean.  But 
he  denied  before  them  all,  saying,  I  know  not  what  thou  sayest. 
And  when  he  was  gone  out  into  the  porch,  another  maid  saw  him, 
and  saith  unto  them  that  were  there,  This  man  also  was  with  Jesus 
the  Nazarene.  And  again  he  denied  with  an  oath,  I  know  not  the 
man.  And  after  a  little  while  they  that  stood  by  came  and  said  to 
Peter,  Of  a  truth  thou  also  art  one  of  them;  for  thy  speech  be- 
wrayeth  thee.  Then  began  he  to  curse  and  to  swear,  I  know  not 
the  man.     And  straightway  the  cock  crew.     And  Peter  remem- 

192 


^  Wisdom  Gospel  of  Matthew 

bered  the  word  which  Jesus  had  said,  Before  the  cock  crow,  thou 
shalt  deny  me  thrice.     And  he  went  out,  and  wept  bitterly. 

Now  when  morning  was  come,  all  the  chief  priests  and  the  elders 
of  the  people  took  counsel  against  Jesus  to  put  him  to  death :  and 
they  bound  him,  and  led  him  away,  and  delivered  him  up  to  Pilate 
the  governor. 

Then  Judas,  which  betrayed  him,  when  he  saw  that  he  was  con- 
demned, repented  himself,  and  brought  back  the  thirty  pieces  of 
silver  to  the  chief  priests  and  elders,  saying,  I  have  sinned  in  that 
I  betrayed  innocent  blood.  But  they  said.  What  is  that  to  us? 
see  thou  to  it.  And  he  cast  down  the  pieces  of  silver  into  the 
sanctuary,  and  departed ;  and  he  went  away  and  hanged  himself. 
And  the  chief  priests  took  the  pieces  of  silver,  and  said.  It  is  not 
lawful  to  put  them  into  the  treasury,  since  it  is  the  price  of  blood. 
And  they  took  counsel,  and  bought  with  them  the  potter's  field, 
to  bury  strangers  in.  Wherefore  that  field  was  called.  The  field  of 
blood,  unto  this  day.  Then  was  fulfilled  that  which  was  spoken 
by  Jeremiah  the  prophet,  saying.  And  they  took  the  thirty  pieces  of 
silver,  the  price  of  him  that  was  priced,  whom  certain  of  the  children 
of  Israel  did  price  ;  and  they  gave  them  for  the  patterns  field,  as  the 
Lord  appointed  me. 

Now  Jesus  stood  before  the  governor :    and  the  governor  asked 
him,  saying,  Art  thou  the  King  of  the  Jews?     And  Jesus  said 
unto  him.  Thou  sayest.     And  when  he  was  accused  by 
the   chief   priests   and   elders,   he   answered   nothing.   ^^®  "^"^ 
Then  saith  Pilate  unto  him,  Hearest  thou  not  how   p^ate 
many  things  they  witness  against  thee?     And  he  gave 
him  no  answer,  not  even  to  one  word :  insomuch  that  the  governor 
marvelled  greatly.     Now  at  the  feast  the  governor  was  wont 
to  release  unto  the  multitude  one  prisoner,  whom  they  would. 
And  they  had  then  a  notable  prisoner,  called  Barabbas.     When 
therefore  they  were  gathered  together,  Pilate  said  unto  them, 
Whom  will  ye  that  I  release  unto  you  ?     Barabbas,  or  Jesus  which 
is  called  Christ?     For  he  knew  that  for  envy  they  had  delivered 
him  up.     And  while  he  was  sitting  on  the  judgement-seat,  his  wife 
sent  unto  him,  saying.  Have  thou  nothing  to  do  with  that  righteous 
man :  for  I  have  suffered  many  things  this  day  in  a  dream  because 
of  him.     Now  the  chief  priests  and  the  elders  persuaded  the  multi- 
o  193 


The  Modern  Reader's  Bible  for  Schools  B^ 

tudes  that  they  should  ask  for  Barabbas,  and  destroy  Jesus.  But 
the  governor  answered  and  said  unto  them,  Whether  of  the  twain 
will  ye  that  I  release  unto  you  ?  And  they  said,  Barabbas.  Pilate 
saith  unto  them,  WTiat  then  shall  I  do  unto  Jesus  which  is  called 
Christ?  They  all  say.  Let  him  be  crucified.  And  he  said.  Why, 
what  evil  hath  he  done?  But  they  cried  out  exceedingly,  saying, 
Let  him  be  crucified.  So  when  Pilate  saw  that  he  prevailed  nothing, 
but  rather  that  a  tumult  was  arising,  he  took  water,  and  washed 
his  hands  before  the  multitude,  saying,  I  am  innocent  of  the  blood 
of  this  righteous  man :  see  ye  to  it.  And  all  the  people  answered 
and  said.  His  blood  be  on  us,  and  on  our  children.  Then  released 
he  unto  them  Barabbas :  but  Jesus  he  scourged  and  deUvered  to 
be  crucified. 

Then  the  soldiers  of  the  governor  took  Jesus  into  the  palace,  and 
gathered  unto  him  the  whole  band.  And  they  stripped  him,  and 
The  Cruci-  put  on  him  a  scarlet  robe.  And  they  plaited  a  crown 
fi^oa  of  thorns  and  put  it  upon  his  head,  and  a  reed  in  his 

right  hand;  and  they  kneeled  down  before  him,  and  mocked 
him,  saying,  Hail,  King  of  the  Jews !  And  they  spat  upon  him, 
and  took  the  reed  and  smote  him  on  the  head.  And  when  they 
had  mocked  him,  they  took  off  from  him  the  robe,  and  put  on  him 
his  garments,  and  led  him  away  to  crucify  him. 

And  as  they  came  out,  they  found  a  man  of  Cyrene,  Simon  by 
name:  him  they  compelled  to  go  \vith  them,  that  he  might  bear 
his  cross.  And  when  they  were  come  unto  a  place  called  Golgotha, 
that  is  to  say,  The  place  of  a  skull,  they  gave  him  wine  to  drink 
mingled  with  gall :  and  when  he  had  tasted  it,  he  would  not  drink. 
And  when  they  had  crucified  him,  they  parted  his  garments  among 
them,  casting  lots :  and  they  sat  and  watched  him  there.  And 
they  set  up  over  his  head  his  accusation  written : 

erfie  i^ing  of  t!)e  Jetos 

Then  are  there  crucified  with  him  two  robbers,  one  on  the  right 
hand,  and  one  on  the  left.  And  they  that  passed  by  railed  on  him, 
wagging  their  heads,  and  saying,  Thou  that  destroyest  the  temple, 
and  buildest  it  in  three  days,  save  thyself :  if  thou  art  the  Son  of 
God,  come  down  from  the  cross.     In  like  manner  also  the  chief 

194 


^  Wisdom  Gospel  of  Matthew 

priests  mocking  him,  with  the  scribes  and  elders,  said,  He  saved 
others ;  himself  he  cannot  save.  He  is  the  King  of  Israel ;  let  him 
now  come  down  from  the  cross,  and  we  will  believe  on  him.  He 
trusteth  on  God;  let  him  deliver  him  now,  if  he  desireth  him: 
for  he  said,  I  am  the  Son  of  God.  And  the  robbers  also  that  were 
crucified  with  him  cast  upon  him  the  same  reproach. 

Now  from  the  sixth  hour  there  was  darkness  over  all  the  land  until 
the  ninth  hour.  And  about  the  ninth  hour  Jesus  cried  with  a  loud 
voice,  saying,  Eli,  Eli,  lama  sahachthani?  that  is.  My  God,  my 
God,  why  hast  thou  forsaken  me?  And  some  of  them  that  stood 
there,  when  they  heard  it,  said.  This  man  calleth  EUjah.  And 
straightway  one  of  them  ran,  and  took  a  sponge,  and  filled  it  with 
vinegar,  and  put  it  on  a  reed,  and  gave  him  to  drink.  And  the  rest 
said,  Let  be ;  let  us  see  whether  Elijah  cometh  to  save  him.  And 
Jesus  cried  again  with  a  loud  voice,  and  yielded  up  his  spirit.  And 
behold,  the  veil  of  the  temple  was  rent  in  twain  from  the  top  to  the 
bottom ;  and  the  earth  did  quake ;  and  the  rocks  were  rent ;  and 
the  tombs  were  opened ;  and  many  bodies  of  the  saints  that  had 
fallen  asleep  were  raised ;  and  coming  forth  out  of  the  tombs  after 
his  resurrection  they  entered  into  the  holy  city  and  appeared  unto 
many.  Now  the  centurion,  and  they  that  were  with  him  watching 
Jesus,  when  they  saw  the  earthquake,  and  the  things  that  were 
done,  feared  exceedingly,  saying,  Truly  this  was  the  Son  of  God. 
And  many  women  were  there  beholding  from  afar,  which  had  fol- 
lowed Jesus  from  Galilee,  ministering  unto  him :  among  whom  was 
Mary  Magdalene,  and  Mary  the  mother  of  James  and  Joses,  and 
the  mother  of  the  sons  of  Zebedee. 

And  when  even  was  come,  there  came  a  rich  man  from  Arimathaea, 
named  Joseph,  who  also  himself  was  Jesus'  disciple :  this  man  went 
to  Pilate,  and  asked  for  the  body  of  Jesus.  Then  t,,  ^  .  , 
Pilate  commanded  it  to  be  given  up.  And  Joseph  took 
the  body,  and  wrapped  it  in  a  clean  linen  cloth,  and  laid  it  in  his 
own  new  tomb,  which  he  had  hewn  out  in  the  rock :  and  he  rolled 
a  great  stone  to  the  door  of  the  tomb,  and  departed.  And  Mary 
Magdalene  was  there,  and  the  other  Mary,  sitting  over  against 
the  sepulchre. 

Now  on  the  morrow,  which  is  the  day  after  the  Preparation, 
the  chief  priests  and  the  Pharisees  were  gathered  together  unto 

I9S 


The  Modern  Reader's  Bible  for  Schools  »- 

Pilate,  saying,  Sir,  we  remember  that  that  deceiver  said,  while  he 
was  yet  aUve,  After  three  days  I  rise  again.  Command  therefore 
that  the  sepulchre  be  made  sure  until  the  third  day,  lest  haply  his 
disciples  come  and  steal  him  away,  and  say  unto  the  people.  He  is 
risen  from  the  dead  :  and  the  last  error  will  be  worse  than  the  first. 
Pilate  said  unto  them.  Ye  have  a  guard :  go  your  way,  make  it  as 
sure  as  ye  can.  So  they  went,  and  made  the  sepulchre  sure, 
sealing  the  stone,  the  guard  being  with  them. 

Now  late  on  the  sabbath  day,  as  it  began  to  dawn  toward  the 
first  day  of  the  week,  came  Mary  Magdalene  and  the  other  Mary 
to  see  the  sepulchre.  And  behold,  there  was  a  great 
The  Resur-  earthquake ;  for  an  angel  of  the  Lord  descended  from 
Farewell  heaven,  and  came  and  rolled  away  the  stone,  and  sat 
upon  it.  His  appearance  was  as  Hghtning,  and  his  rai- 
ment white  as  snow :  and  for  fear  of  him  the  watchers  did  quake, 
and  became  as  dead  men.  And  the  angel  answered  and  said  unto 
the  women.  Fear  not  ye :  for  I  know  that  ye  seek  Jesus,  which  hath 
been  crucified.  He  is  not  here ;  for  he  is  risen,  even  as  he  said. 
Come,  see  the  place  where  the  Lord  lay.  And  go  quickly,  and  tell 
his  disciples.  He  is  risen  from  the  dead ;  and  lo,  he  goeth  before  you 
into  Galilee ;  there  shall  ye  see  him :  lo,  I  have  told  you.  And 
they  departed  quickly  from  the  tomb  with  fear  and  great  joy,  and 
ran  to  bring  his  disciples  word.  And  behold,  Jesus  met  them, 
saying,  All  hail.  And  they  came  and  took  hold  of  his  feet,  and 
worshipped  him.  Then  saith  Jesus  unto  them.  Fear  not :  go  tell 
my  brethren  that  they  depart  into  GaHlee,  and  there  shall  they  see 
me. 

Now  while  they  were  going,  behold,  some  of  the  guard  came  into 
the  city,  and  told  unto  the  chief  priests  all  the  things  that  were 
come  to  pass.  And  when  they  were  assembled  with  the  elders, 
and  had  taken  counsel,  they  gave  large  money  unto  the  soldiers, 
saying.  Say  ye.  His  disciples  came  by  night,  and  stole  him  away 
while  we  slept.  And  if  this  come  to  the  governor's  ears,  we  will 
persuade  him,  and  rid  you  of  care.  So  they  took  the  money,  and 
did  as  they  were  taught :  and  this  saying  was  spread  abroad  among 
the  Jews,  and  continueth  until  this  day. 

But  the  eleven  disciples  went  into  Galilee,  unto  the  mountain 
where  Jesus  had  appointed  them.     And  when  they  saw  him,  they 

196 


-98  Wisdom  Gospel  of  Matthew 

worshipped  him :  but  some  doubted.  And  Jesus  came  to  them  and 
spake  unto  them,  saying  :  All  authority  hath  been  given  unto  me  in 
heaven  and  on  earth.  Go  ye  therefore,  and  make  disciples  of  all 
the  nations,  baptizing  them  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghost :  teaching  them  to  observe  all  things 
whatsoever  I  commanded  you :  and  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world. 


197 


The  Gospel  of  St.  fohn 

PROLOGUE 

JESUS,  SON  OF  GOD,  REyEALER  OF  THE  FATHER 

I 
EARLIER  SIGNS  AND  IVITNESS  OF  JESUS 

i.  Witness  of  John  and  Other  Disciples 

a.  The  First  Sign  in  Cana  of  Galilee 

Hi.  The  Witness  in  the  Temple 

iv.  The  Witness  to  Nicodemus 

[i^.  The  Second  Witness  of  John 

vi.  The  Witness  to  the  Samaritans 

vii.  The  Second  Sign  in  Cana  of  Galilee 

II 

SIGNS  AND  IVITNESS  TO  THE  JEIVS 

i.     Sign   at  the   Pool  of  Bethesda,   and  Discourse   arising 
therefrom 

a.     Sign  of  the  Loaves  and  Fishes,  and  Disputation  arising 
therefrom 

Hi.     Witness  and  Disputation  at  the  Feast  of  Tabernacles 

iv.     Sign  of  the  Man  born  Blind,  and  the  Ensuing  Controversy 

199 


V.     Parable  of  the  Good  Shepherd,  and  Dissensions  arising 
therefrom 

vi.     Sign  of  the  Raising  of  Lazarus,  and  Counsels  of  Death 

vii.     Witness  of  the  Multitude  at  the  Entering  into  Jerusalem 

III 

SIGNS  AND  IVITNESS  OF  JESUS  AMONG  HIS  OIVN  DISCIPLES 
i.     The  Last  Supper 

a.     Discourse  of  the  Departure  of  Jesus,  and  the  Comforter 
to  come 

Hi.     Parable  of  the  Vine:  Relation  of  the  Disciples  to  their 
Master  and  to  the  Father 

iv.    Jesus'  Prayer  to  the  Father  for  the  Disciples 

IV 

THE  PASSION  AND  RESURRECTION  OF  JESUS 

i.     The  Arrest,   and  Witness  before  the  High  Priest  and 
Pilate 

iu     The  Crucifixion 

Hi,     The  Resurrection  Signs 

EPILOGUE 
A  PERSONAL  REMINISCENCE 


300 


PROLOGUE 
JESUS,  SON  OF  GOD,  REVEALER  OF  THE  FATHER 


In  the  beginning  was  the  Word  : 
And  the  Word  was  with  God  : 
And  the  Word  was  God. 

The  same  was  in  the  beginning  with  God.  All  things  were 
made  through  him,  and  without  him  was  not  anything  made. 
That  which  hath  been  made  was  life  in  him ;  and  the  life  was  the 
light  of  men.  And  the  light  shineth  in  the  darkness;  and  the 
darkness  overcame  it  not. 

There  came  a  man,  sent  from  God,  whose  name  was  John. 
The  same  came  for  witness,  that  he  might  bear  witness  of  the  light, 
that  all  might  believe  through  him.  He  was  not  the  light,  but 
came  that  he  might  bear  witness  of  the  light.  There  was  the  true 
light,  even  the  Hght  which  lighteth  every  man,  coming  into  the 
world. 

He  was  in  the  world,  and  the  world  was  made  through  him, 
and  the  world  knew  him  not.  He  came  unto  his  own,  and  they 
that  were  his  own  received  him  not.  But  as  many  as  received 
him,  to  them  gave  he  the  right  to  become  children  of  God,  even 
to  them  that  believe  on  his  name:  which  were  begotten,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God. 

n 

And  the  Word  became  flesh. 
And  dwelt  among  us, 

(and  we  beheld  his  glory,  glory  as  of  the  only  begotten  from  the 
Father), 


The  Modern  Reader's  Bible  for  Schools  8«- 


Full  of  grace  and  truth. 

John  beareth  witness  of  him,  and  crieth,  saying:  This  was  he 
of  whom  I  said,  He  that  cometh  after  me  is  become  before  me :  for 
he  was  before  me. 

For  of  his  fulness  we  all  received,  and  grace  for  grace.  For  the 
law  was  given  through  Moses ;  grace  and  truth  came  through  Jesus 
Christ. 

in 

No  MAN  HATH  SEEN  GOD  AT  ANY  TIME  : 

The  ONLY  BEGOTTEN  SON  WHICH  IS  IN  THE  BOSOM  OF  THE  FATHER, 

He  HATH  DECLARED  HIM. 


EARLIER   SIGNS  AND   WITNESS  OF  JESUS 

i.   Witness  of  John  and  Other  Disciples 

And  this  is  the  witness  of  John,  when  the  Jews  sent  unto  him 
from  Jerusalem  priests  and  Levites  to  ask  him,  Who  art  thou? 
And  he  confessed,  and  denied  not;  and  he  confessed,  *I  am  not 
the  Christ.'  And  they  asked  him, '  What  then  ?  Art  thou  Elijah  ? ' 
And  he  saith,  'I  am  not.'  'Art  thou  the  prophet?'  And  he  an- 
swered, 'No.'  They  said  therefore  unto  him,  'Who  art  thou? 
that  we  may  give  an  answer  to  them  that  sent  us.  What  sayest 
thou  of  thyself?'  He  said,  'I  am  the  voice  of  one  crying  in  the 
wilderness.  Make  straight  the  way  of  the  Lord,  as  said  Isaiah  the 
prophet.'  And  they  had  been  sent  from  the  Pharisees.  And 
they  asked  him,  and  said  unto  him,  'Why  then  baptizest  thou, 
if  thou  art  not  the  Christ,  neither  Elijah,  neither  the  prophet?' 
John  answered  them,  saying,  'I  baptize  with  water:  in  the  midst 
of  you  standeth  one  whom  ye  know  not,  even  he  that  cometh  after 
me,  the  latchet  of  whose  shoe  I  am  not  worthy  to  unloose.'  These 
things  were  done  in  Bethany  beyond  Jordan,  where  John  was 
baptizing.  On  the  morrow  he  seeth  Jesus  coming  unto  him,  and 
saith,  'Behold,  the  Lamb  of  God,  which  taketh  away  the  sin  of 


-^  Philosophical  Gospel  of  John 

the  world !  This  is  he  of  whom  I  said,  After  me  cometh  a  man 
which  is  become  before  me :  for  he  was  before  me.  And  I  knew 
him  not ;  but  that  he  should  be  made  manifest  to  Israel,  for  this 
cause  came  I  baptizing  with  water.'  And  John  bare  witness,  say- 
ing, '  I  have  beheld  the  Spirit  descending  as  a  dove  out  of  heaven ; 
and  it  abode  upon  him.  And  I  knew  him  not :  but  he  that  sent 
me  to  baptize  with  water,  he  said  unto  me.  Upon  whomsoever 
thou  shalt  see  the  Spirit  descending,  and  abiding  upon  him,  the 
same  is  he  that  baptizeth  with  the  Holy  Spirit.  And  I  have  seen, 
and  have  borne  witness  that  this  is  the  Son  of  God.' 

Again  on  the  morrow  John  was  standing,  and  two  of  his  dis- 
ciples ;  and  he  looked  upon  Jesus  as  he  walked,  and  saith,  '  Behold, 
the  Lamb  of  God ! '  And  the  two  disciples  heard  him  speak,  and 
they  followed  Jesus.  And  Jesus  turned,  and  beheld  them  follow- 
ing, and  saith  unto  them,  ''What  seek  ye?"  And  they  said  unto 
him,  'Rabbi'  (which  is  to  say,  being  interpreted.  Master),  'where 
abidest  thou?'  He  saith  unto  them,  "Come,  and  ye  shall  see." 
They  came  therefore  and  saw  where  he  abode ;  and  they  abode 
with  him  that  day :  it  was  about  the  tenth  hour.  One  of  the  two 
that  heard  John  speak,  and  followed  him,  was  Andrew,  Simon 
Peter's  brother.  He  findeth  first  his  own  brother  Simon,  and 
saith  unto  him,  'We  have  found  the  Messiah'  (which  is,  being 
interpreted,  Christ).  He  brought  him  unto  Jesus.  Jesus  looked 
upon  him,  and  said,  "Thou  art  Simon  the  son  of  John  :  thou  shalt 
be  called  Cephas"  (which  is  by  interpretation,  Peter). 

On  the  morrow  he  was  minded  to  go  forth  into  Galilee,  and  he 
findeth  Philip:  and  Jesus  saith  unto  him,  "Follow  me."  Now 
Philip  was  from  Bethsaida,  of  the  city  of  Andrew  and  Peter. 
Philip  findeth  Nathanael,  and  saith  unto  him,  'We  have  found 
him,  of  whom  Moses  in  the  law,  and  the  prophets,  did  write, 
Jesus  of  Nazareth,  the  son  of  Joseph.'  And  Nathanael  said  unto 
him, '  Can  any  good  thing  come  out  of  Nazareth  ? '  Philip  saith  un- 
to him,  'Come  and  see.'  Jesus  saw  Nathanael  coming  to  him,  and 
saith  of  him,  "Behold,  an  Israelite  indeed,  in  whom  is  no  guile!'* 
Nathanael  saith  unto  him,  'Whence  knowest  thou  me?'  Jesus 
answered  and  said  unto  him,  "  Before  Philip  called  thee,  when 
thou  wast  under  the  fig  tree,  I  saw  thee."  Nathanael  answered 
him,  'Rabbi,  thou  art  the  Son  of  God;   thou  art  King  of  Israel.' 

203 


The  Modern  Reader's  Bible  for  Schools  8«- 

Jesus  answered  and  said  unto  him,  "Because  I  said  unto  thee, 
I  saw  thee  underneath  the  fig  tree,  believest  thou?  thou  shalt 
see  greater  things  than  these."  And  he  saith  unto  him,  "Verily, 
verily,  I  say  unto  you,  Ye  shall  see  the  heaven  opened,  and  the 
angels  of  God  ascending  and  descending  upon  the  Son  of  man." 

a.    The  First  Sign  in  Cana  of  Galilee 

And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee; 
and  the  mother  of  Jesus  was  there :  and  Jesus  also  was  bidden, 
and  his  disciples,  to  the  marriage.  And  when  the  wine  failed, 
the  mother  of  Jesus  saith  unto  him,  'They  have  no  wine.'  And 
Jesus  saith  unto  her,  "Woman,  what  have  I  to  do  with  thee? 
mine  hour  is  not  yet  come."  His  mother  saith  unto  the  servants, 
'Whatsoever  he  saith  unto  you,  do  it.'  Now  there  were  six  water- 
pots  of  stone  set  there  after  the  Jews'  manner  of  purifying^  con- 
taining two  or  three  firkins  apiece.  Jesus  saith  unto  them,  "Fill 
the  waterpots  with  water."  And  they  filled  them  up  to  the 
brim.  And  he  saith  unto  them,  "Draw  out  now,  and  bear  unto 
the  ruler  of  the  feast."  And  they  bare  it.  And  when  the  ruler 
of  the  feast  tasted  the  water  now  become  wine,  and  knew  not 
whence  it  was  (but  the  servants  which  had  drawn  the  water  knew), 
the  ruler  of  the  feast  calleth  the  bridegroom,  and  saith  unto  him, 
*  Every  man  setteth  on  first  the  good  wine ;  and  when  men  have 
drunk  freely,  then  that  which  is  worse :  thou  hast  kept  the  good 
wine  until  now.' 

This  beginning  of  his  signs  did  Jesus  in  Cana  of  GaUlee,  and 
manifested  his  glory ;  and  his  disciples  believed  on  him. 

Hi.    The  Witness  in  the  Temple 

After  this  he  went  down  to  Capernaum,  he,  and  his  mother,  and 
his  brethren,  and  his  disciples :  and  there  they  abode  not  many 
days. 

And  the  Passover  of  the  Jews  was  at  hand,  and  Jesus  went  up 
to  Jerusalem.  And  he  found  in  the  temple  those  that  sold  oxen 
and  sheep  and  doves,  and  the  changers  of  money  sitting :  and  he 
made  a  scourge  of  cords,  and  cast  all  out  of  the  temple,  both  the 
sheep  and  the  oxen ;  and  he  poured  out  the  changers'  money,  and 

204 


-^  Philosophical  Gospel  of  John 

overthrew  their  tables ;  and  to  them  that  sold  the  doves  he  said, 
''Take  these  things  hence  ;  make  not  my  Father's  house  a  house  of 
merchandise."  His  disciples  remembered  that  it  was  written, 
The  zeal  of  thine  house  shall  eat  me  up.  The  Jews  therefore  an- 
swered and  said  unto  him,  'What  sign  shewest  thou  unto  us, 
seeing  that  thou  doest  these  things?'  Jesus  answered  and  said 
unto  them,  "Destroy  this  temple,  and  in  three  days  I  will  raise 
it  up."  The  Jews  therefore  said,  'Forty  and  six  years  was  this 
temple  in  building,  and  wilt  thou  raise  it  up  in  three  days  ? '  But 
he  spake  of  the  temple  of  his  body.  When  therefore  he  was  raised 
from  the  dead,  his  disciples  remembered  that  he  spake  this;  and 
they  believed  the  scripture,  and  the  word  which  Jesus  had  said. 

iv.    The  Witness  to  Nicodemus 

Now  when  he  was  in  Jerusalem  at  the  Passover,  during  the 
feast,  many  believed  on  his  name,  beholding  his  signs  which  he 
did.  But  Jesus  did  not  trust  himself  unto  them,  for  that  he  knew 
all  men,  and  because  he  needed  not  that  any  one  should  bear  wit- 
ness concerning  man ;  for  he  himself  knew  what  was  in  man. 

Now  there  was  a  man  of  the  Pharisees,  named  Nicodemus,  a 
ruler  of  the  Jews :  the  same  came  unto  him  by  night,  and  said 
to  him, 

'  Rabbi,  we  know  that  thou  art  a  teacher  come  from  God :  for  no 
man  can  do  these  signs  that  thou  doest,  except  God  be  with  him.' 

Jesus  answered  and  said  unto  him,  "Verily,  verily,  I  say  unto 
thee,  Except  a  man  be  born  anew,  he  cannot  see  the  kingdom  of 
God." 

Nicodemus  saith  unto  him,  'How  can  a  man  be  bom  when  he  is 
old?  can  he  enter  a  second  time  into  his  mother's  womb,  and  be 
born?' 

Jesus  answered,  "Verily,  verily,  I  say  unto  thee.  Except  a  man 
be  born  of  water  and  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God.  That  which  is  born  of  the  flesh  is  flesh ;  and  that  which 
is  born  of  the  Spirit  is  spirit.  Marvel  not  that  I  said  unto  thee. 
Ye  must  be  born  anew.  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  voice  thereof,  but  knowest  not  whence  it  cometh, 
and  whither  it  goeth :  so  is  every  one  that  is  born  of  the  Spirit." 

305 


The  Modern  Reader's  Bible  for  Schools  Q^ 

Nicodemus  answered  and  said  unto  him,  'How  can  these  things 
be?' 

Jesus  answered  and  said  unto  him,  "Art  thou  the  teacher  of 
Israel,  and  understandest  not  these  things?  Verily,  verily,  I 
say  unto  thee,  We  speak  that  we  do  know,  and  bear  witness  of 
that  we  have  seen ;  and  ye  receive  not  our  witness.  If  I  told  you 
earthly  things,  and  ye  believe  not,  how  shall  ye  believe,  if  I  tell 
you  heavenly  things?  And  no  man  hath  ascended  into  heaven, 
but  he  that  descended  out  of  heaven,  even  the  Son  of  man,  which  is 
in  heaven.  And  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be  lifted  up :  that  whosoever  believeth 
may  in  him  have  eternal  life." 

For  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  on  him  should  not  perish,  but  have 
eternal  life.  For  God  sent  not  the  Son  into  the  world  to  judge 
the  world;  but  that  the  world  should  be  saved  through  him. 
He  that  believeth  on  him  is  not  judged:  he  that  believeth  not 
hath  been  judged  already,  because  he  hath  not  believed  on  the 
name  of  the  only  begotten  Son  of  God.  And  this  is  the  judgement, 
that  the  light  is  come  into  the  world,  and  men  loved  the  darkness 
rather  than  the  light;  for  their  works  were  evil.  For  every  one 
that  doeth  ill  hateth  the  light,  and  cometh  not  to  the  light,  lest 
his  works  should  be  reproved.  But  he  that  doeth  the  truth  cometh 
to  the  light,  that  his  works  may  be  made  manifest,  that  they  have 
been  wrought  in  God. 

V.    The  Second  Witness  of  John 

After  these  things  came  Jesus  and  his  disciples  into  the  land  of 
Judaea :  and  there  he  tarried  with  them,  and  baptized.  And  John 
also  was  baptizing  in  ^Enon  near  to  Salim,  because  there  was  much 
water  there :  and  they  came,  and  were  baptized.  For  John  was 
not  yet  cast  into  prison.  There  arose  therefore  a  questioning 
on  the  part  of  John's  disciples  with  a  Jew  about  purifying.  And 
they  came  unto  John,  and  said  to  him,  'Rabbi,  he  that  was  with 
thee  beyond  Jordan,  to  whom  thou  hast  borne  witness,  behold, 
the  same  baptizeth,  and  all  men  come  to  him.'    John  answered 

206 


-^  Philosophical  Gospel  of  John 

and  said,  'A  man  can  receive  nothing,  except  it  have  been  given 
him  from  heaven.  Ye  yourselves  bear  me  witness,  that  I  said, 
I  am  not  the  Christ,  but,  that  I  am  sent  before  him.  He  that 
hath  the  bride  is  the  bridegroom:  but  the  friend  of  the  bride- 
groom, which  standeth  and  heareth  him,  rejoiceth  greatly  because 
of  the  bridegroom's  voice :  this  my  joy  therefore  is  fulfilled.  He 
must  increase,  but  I  must  decrease.' 

He  that  cometh  from  above  is  above  all :  he  that  is  of  the  earth 
is  of  the  earth,  and  of  the  earth  he  speaketh  :  he  that  cometh  from 
heaven  is  above  all.  What  he  hath  seen  and  heard,  of  that  he 
beareth  witness;  and  no  man  receiveth  his  witness.  He  that 
hath  received  his  witness  hath  set  his  seal  to  this,  that  God  is  true. 
For  he  whom  God  hath  sent  speaketh  the  words  of  God :  for  he 
giveth  not  the  Spirit  by  measure.  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  his  hand.  He  that  believeth  on  the 
Son  hath  eternal  Hfe ;  but  he  that  obeyeth  not  the  Son  shall  not 
see  life,  but  the  wrath  of  God  abide th  on  him. 

vi.    The  Witness  to  the  Samaritans 

When  therefore  the  Lord  knew  how  that  the  Pharisees  had 
heard  that  Jesus  was  making  and  baptizing  more  disciples  than 
John  (although  Jesus  himself  baptized  not,  but  his  disciples), 
he  left  Judaea,  and  departed  again  into  Galilee.  And  he  must 
needs  pass  through  Samaria.  So  he  cometh  to  a  city  of  Samaria, 
called  Sychar,  near  to  the  parcel  of  ground  that  Jacob  gave  to  his 
son  Joseph :  and  Jacob's  well  was  there.  Jesus  therefore,  being 
wearied  with  his  journey,  sat  thus  by  the  well.  It  was  about  the 
sixth  hour.  There  cometh  a  woman  of  Samaria  to  draw  water: 
Jesus  saith  unto  her,  "Give  me  to  drink."  For  his  disciples  were 
gone  away  into  the  city  to  buy  food. 

The  Samaritan  woman  therefore  saith  unto  him,  'How  is  it  that 
thou,  being  a  Jew,  askest  drink  of  me,  which  am  a  Samaritan 
woman?'  ^ 

Jesus  answered  and  said  unto  her,  ''K  thou  knewest  the  gift  of 
God,  and  who  it  is  that  saith  to  thee,  Give  me  to  drink;    thou 

*  For  Jews  have  no  dealings  with  Samaritans. 
207 


The  Modern  Reader's  Bible  for  Schools  ^ 

wouldest  have  asked  of  him,  and  he  would  have  given  thee  Hving 
water." 

The  woman  saith  unto  him,  '  Sir,  thou  hast  nothing  to  draw  with, 
and  the  well  is  deep  :  from  whence  then  hast  thou  that  hving  water  ? 
Art  thou  greater  than  our  father  Jacob,  which  gave  us  the  well, 
and  drank  thereof  himself,  and  his  sons,  and  his  cattle  ? ' 

Jesus  answered  and  said  unto  her,  "Every  one  that  drinketh 
of  this  water  shall  thirst  again:  but  whosoever  drinketh  of  the 
water  that  I  shall  give  him  shall  never  thirst ;  but  the  water  that 
I  shall  give  him  shall  become  in  him  a  well  of  water  springing  up 
unto  eternal  life." 

The  woman  saith  unto  him,  'Sir,  give  me  this  water,  that  I 
thirst  not,  neither  come  all  the  way  hither  to  draw.' 

Jesus  saith  unto  her,  ''Go,  call  thy  husband,  and  come  hither." 

The  woman  answered  and  said  unto  him,  'I  have  no  husband.' 

Jesus  saith  unto  her,  "Thou  saidst  well,  I  have  no  husband: 
for  thou  hast  had  five  husbands ;  and  he  whom  thou  now  hast  is 
not  thy  husband :  this  hast  thou  said  truly." 

The  woman  saith  unto  him,  'Sir,  I  perceive  that  thou  art  a 
prophet.  Our  fathers  worshipped  in  this  mountain ;  and  ye  say, 
that  in  Jerusalem  is  the  place  where  men  ought  to  worship.' 

Jesus  saith  unto  her,  "Woman,  believe  me,  the  hour  cometh, 
when  neither  in  this  mountain,  nor  in  Jerusalem,  shall  ye  worship 
the  Father.  Ye  worship  that  which  ye  know  not :  we  worship 
that  which  we  know:  for  salvation  is  from  the  Jews.  But  the 
hour  cometh,  and  now  is,  when  the  true  worshippers  shall  worship 
the  Father  in  spirit  and  truth :  for  such  doth  the  Father  seek  to 
be  his  worshippers.  God  is  spirit:  and  they  that  worship  him 
must  worship  in  spirit  and  truth." 

The  woman  saith  unto  him,  'I  know  that  Messiah  cometh' 
(which  is  called  Christ) :  '  when  he  is  come,  he  will  declare  unto 
us  all  things.' 

Jesus  saith  unto  her,  "I  that  speak  unto  thee  am  he." 

And  upon  this  came  his  disciples;  and  they  marvelled  that  he 
was  speaking  with  a  woman ;  yet  no  man  said,  What  seekest  thou? 
or.  Why  speakest  thou  with  her?  So  the  woman  left  her  water- 
pot,  and  went  away  into  the  city,  and  saith  to  the  men,  'Come, 
see  a  man,  which  told  me  all  things  that  ever  I  did :   can  this  be 

208 


-^  Philosophical  Gospel  of  John 

the  Christ?'  They  went  out  of  the  city,  and  were  coming  to 
him. 

In  the  mean  while  the  disciples  prayed  him,  saying,  'Rabbi, 
eat.' 

But  he  said  unto  them,  "I  have  meat  to  eat  that  ye  know  not." 

The  disciples  therefore  said  one  to  another,  'Hath  any  man 
brought  him  aught  to  eat  ? ' 

Jesus  saith  unto  them,  ''My  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  accomplish  his  work.  Say  not  ye.  There  are  yet 
four  months,  and  then  cometh  the  harvest?  behold,  I  say  unto 
you,  Lift  up  your  eyes,  and  look  on  the  fields,  that  they  are  white 
already  unto  harvest.  He  that  reapeth  receiveth  wages,  and 
gathereth  fruit  unto  life  eternal ;  that  he  that  soweth  and  he  that 
reapeth  may  rejoice  together.  For  herein  is  the  saying  true. 
One  soweth,  and  another  reapeth.  I  sent  you  to  reap  that 
whereon  ye  have  not  laboured :  others  have  laboured,  and  ye  are 
entered  into  their  labour." 

And  from  that  city  many  of  the  Samaritans  beheved  on  him 
because  of  the  word  of  the  woman,  who  testified,  He  told  me  all 
things  that  ever  I  did.  So  when  the  Samaritans  came  unto  him, 
they  besought  him  to  abide  with  them :  and  he  abode  there  two 
days.  And  many  more  believed  because  of  his  word;  and  they 
said  to  the  woman,  'Now  we  believe,  not  because  of  thy  speaking : 
for  we  have  heard  for  ourselves,  and  know  that  this  is  indeed  the 
Saviour  of  the  world.' 

vii.    The  Second  Sign  in  Cana  of  Galilee 

And  after  the  two  days  he  went  forth  from  thence  into  Galilee. 
For  Jesus  himself  testified,  that  a  prophet  hath  no  honour  in  his 
own  country.  So  when  he  came  into  Galilee,  the  Galilaeans 
received  him,  having  seen  all  the  things  that  he  did  in  Jerusalem 
at  the  feast :  for  they  also  went  unto  the  feast. 

He  came  therefore  again  unto  Cana  of  Galilee,  where  he  made  the 
water  wine.  And  there  was  a  certain  nobleman,  whose  son  was  sick 
at  Capernaum.  When  he  heard  that  Jesus  was  come  out  of  Judaea 
into  Galilee,  he  went  unto  him,  and  besought  him  that  he  would 
come  down,  and  heal  his  son ;  for  he  was  at  the  point  of  death, 
p  209 


The  Modern  Reader's  Bible  for  Schools  8€- 

Jesus  therefore  said  unto  him,  "  Except  ye  see  signs  and  wonders, 
ye  will  in  no  wise  believe."  The  nobleman  saith  unto  him,  'Sir, 
come  down  ere  my  child  die.'  Jesus  saith  unto  him,  "  Go  thy  way ; 
thy  son  liveth."  The  man  believed  the  word  that  Jesus  spake  unto 
him,  and  he  went  his  way.  And  as  he  was  now  going  down,  his 
servants  met  him,  saying  that  his  son  lived.  So  he  inquired  of 
them  the  hour  when  he  began  to  amend.  They  said  therefore  unto 
him.  Yesterday  at  the  seventh  hour  the  fever  left  him.  So  the 
father  knew  that  it  was  at  that  hour  in  which  Jesus  said  unto  him. 
Thy  son  liveth  :  and  himself  believed,  and  his  whole  house.  This 
is  again  the  second  sign  that  Jesus  did,  having  come  out  of  Judaea 
into  Galilee. 

•     II 

SIGNS  AND   WITNESS  TO  THE  JEWS 

i.   Sign  at  the  Pool  of  Bethesda,  and  Discourse  arising  therefrom 

After  these  things  there  was  a  feast  of  the  Jews ;  and  Jesus  went 
up  to  Jerusalem. 

Now  there  is  in  Jerusalem  by  the  sheep  gate  a  pool,  which  is 
called  in  Hebrew  Bethesda,  having  five  porches.  In  these  lay  a 
multitude  of  them  that  were  sick,  blind,  halt,  withered.  And  a 
certain  man  was  there,  which  had  been  thirty  and  eight  years  in 
his  infirmity. 

When  Jesus  saw  him  lying,  and  knew  that  he  had  been  now  a 
long  time  in  that  case,  he  saith  unto  him,  ''Wouldest  thou  be 
made  whole?" 

The  sick  man  answered  him,  '  Sir,  I  have  no  man,  when  the  water 
is  troubled,  to  put  me  into  the  pool:  but  while  I  am  coming, 
another  steppeth  down  before  me.' 

Jesus  saith  unto  him,  ''Arise,  take  up  thy  bed,  and  walk."  And 
straightway  the  man  was  made  whole,  and  took  up  his  bed  and 
walked. 

Now  it  was  the  sabbath  on  that  day.  So  the  Jews  said  unto 
him  that  was  cured,  '  It  is  the  sabbath,  and  it  is  not  lawful  for  thee 
to  take  up  thy  bed.' 


-^  Philosophical   Gospel  of  John 

But  he  answered  them,  'He  that  made  me  whole,  the  same  said 
unto  me,  Take  up  thy  bed,  and  walk.' 

They  asked  him,  'Who  is  the  man  that  said  unto  thee,  Take 
up  thy  bed,  and  walk  ? ' 

But  he  that  was  healed  wist  not  who  it  was :  for  Jesus  had  con- 
veyed himself  away,  a  multitude  being  in  the  place.  Afterward 
Jesus  findeth  him  in  the  temple,  and  said  unto  him,  ''Behold,  thou 
art  made  whole :  sin  no  more,  lest  a  worse  thing  befall  thee." 
The  man  went  away,  and  told  the  Jews  that  it  was  Jesus  which 
had  made  him  whole. 

And  for  this  cause  did  the  Jews  persecute  Jesus,  because  he  did 
these  things  on  the  sabbath. 

But  Jesus  answered  them,  "My  Father  worketh  even  until 
now,  and  I  work." 

For  this  cause  therefore  the  Jews  sought  the  more  to  kill  him, 
because  he  not  only  brake  the  sabbath,  but  also  called  God  his 
own  Father,  making  himself  equal  with  God. 

Jesus  therefore  answered  and  said  unto  them : 

"Verily,  verily,  I  say  unto  you,  The  Son  can  do  nothing  of  him- 
self, but  w^hat  he  seeth  the  Father  doing :  for  what  things  soever 
he  doeth,  these  the  Son  also  doeth  in  like  manner.  For  the  Father 
loveth  the  Son,  and  sheweth  him  all  things  that  himself  doeth : 
and  greater  works  than  these  will  he  shew  him,  that  ye  may  marvel. 
For  as  the  Father  raise th  the  dead  and  quickeneth  them,  even  so 
the  Son  also  quickeneth  whom  he  will.  For  neither  doth  the  Father 
judge  any  man,  but  he  hath  given  all  judgement  unto  the  Son; 
that  all  may  honour  the  Son,  even  as  they  honour  the  Father. 
He  that  honoureth  not  the  Son  honoureth  not  the  Father  which 
sent  him.  Verily,  verily,  I  say  unto  you,  He  that  heareth  my 
word,  and  believeth  him  that  sent  me,  hath  eternal  life,  and  cometh 
not  into  judgement,  but  hath  passed  out  of  death  into  life.  Verily, 
verily,  I  say  unto  you.  The  hour  cometh,  and  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God ;  and  they  that  hear  shall 
live.  For  as  the  Father  hath  life  in  himself,  even  so  gave  he  to 
the  Son  also  to  have  life  in  himself:  and  he  gave  him  authority 
to  execute  judgement,  because  he  is  the  Son  of  man.  Marvel 
not  at  this  :  for  the  hour  cometh,  in  which  all  that  are  in  the  tombs 
shall  hear  his  voice,  and  shall  come  forth ;  they  that  have  done  good, 


The  Modern  Reader's  Bible  for  Schools  6«* 

unto  the  resurrection  of  life;    and  they  that  have  done  ill,  unto 
the  resurrection  of  judgement. 

"I  can  of  myself  do  nothing :  as  I  hear,  I  judge  :  and  my  judge- 
ment is  righteous ;  because  I  seek  not  mine  own  will,  but  the  will 
of  him  that  sent  me.  If  I  bear  witness  of  myself,  my  witness  is 
not  true.  It  is  another  that  beareth  witness  of  me ;  and  I  know 
that  the  witness  which  he  witnesseth  of  me  is  true.  Ye  have  sent 
unto  John,  and  he  hath  borne  witness  unto  the  truth.  But  the 
witness  which  I  receive  is  not  from  man  :  howbeit  I  say  these  things, 
that  ye  may  be  saved.  He  was  the  lamp  that  burneth  and  shineth : 
and  ye  were  willing  to  rejoice  for  a  season  in  his  light.  But  the 
witness  which  I  have  is  greater  than  that  of  John :  for  the  works 
which  the  Father  hath  given  me  to  accomplish,  the  very  works 
that  I  do,  bear  witness  of  me,  that  the  Father  h-ath  sent  me.  And 
the  Father  which  sent  me,  he  hath  borne  witness  of  me.  Ye  have 
neither  heard  his  voice  at  any  time,  nor  seen  his  form.  And  ye 
have  not  his  word  abiding  in  you  :  for  whom  he  sent,  him  ye  believe 
not.  Ye  search  the  scriptures,  because  ye  think  that  in  them  ye 
have  eternal  Ufe ;  and  these  are  they  which  bear  witness  of  me ; 
and  ye  will  not  come  to  me,  that  ye  may  have  life.  I  receive  not 
glory  from  men.  But  I  know  you,  that  ye  have  not  the  love  of 
God  in  yourselves.  I  am  come  in  my  Father's  name,  and  ye 
receive  me  not :  if  another  shall  come  in  his  own  name,  him  ye  will 
receive.  How  can  ye  believe,  which  receive  glory  one  of  another, 
and  the  glory  that  cometh  from  the  only  God  ye  seek  not  ?  Think 
not  that  I  will  accuse  you  to  the  Father  :  there  is  one  that  accuseth 
you,  even  Moses,  on  whom  ye  have  set  your  hope.  For  if  ye 
believed  Moses,  ye  would  believe  me ;  for  he  wrote  of  me.  But 
if  ye  beheve  not  his  writings,  how  shall  ye  believe  my  words?" 

it.   Sign  of  the  Loaves  and  Fishes,  and  Disputation  arising  therefrom 

After  these  things  Jesus  went  away  to  the  other  side  of  the  sea 
of  Galilee,  which  is  the  sea  of  Tiberias.  And  a  great  multitude 
followed  him,  because  they  beheld  the  signs  which  he  did  on  them 
that  were  sick.  And  Jesus  went  up  into  the  mountain,  and  there 
he  sat  with  his  disciples.  Now  the  Passover,  the  feast  of  the  Jews, 
was  at  hand.     Jesus  therefore  lifting  up  his  eyes,  and  seeing  that 

212 


-^  Philosophical  Gospel  of  John 

a  great  multitude  cometh  unto  him,  saith  unto  Philip,  Whence 
are  we  to  buy  bread,  that  these  may  eat?  And  this  he  said  to 
prove  him:  for  he  himself  knew  what  he  would  do.  Philip  an- 
swered him,  Two  hundred  pennyworth  of  bread  is  not  sufficient 
for  them,  that  every  one  may  take  a  little.  One  of  his  disciples, 
Andrew,  Simon  Peter's  brother,  saith  unto  him.  There  is  a  lad 
here,  which  hath  five  barley  loaves,  and  two  fishes:  but  what 
are  these  among  so  many  ?  Jesus  said,  Make  the  people  sit  down. 
Now  there  was  much  grass  in  the  place.  ^  So  the  men  sat  down, 
in  number  about  five  thousand.  Jesus  therefore  took  the  loaves; 
and  having  given  thanks,  he  distributed  to  "them  that  were  set 
down;  likewise  also  of  the  fishes  as  much  as  they  would.  And 
when  they  were  filled,  he  saith  unto  his  disciples.  Gather  up  the 
broken  pieces  which  remain  over,  that  nothing  be  lost.  So  they 
gathered  them  up,  and  filled  twelve  baskets  with  broken  pieces 
from  the  five  barley  loaves,  which  remained  over  unto  them  that 
had  eaten.  When  therefore  the  people  saw  the  sign  which  he  did, 
they  said.  This  is  of  a  truth  the  prophet  that  cometh  into  the 
world. 

Jesus  therefore  perceiving  that  they  were  about  to  come  and 
take  him  by  force,  to  make  him  king,  withdrew  again  into  the 
mountain  himself  alone. 

And  when  evening  came,  his  disciples  went  down  unto  the  sea ; 
and  they  entered  into  a  boat,  and  were  going  over  the  sea  unto 
Capernaum.  And  it  was  now  dark,  and  Jesus  had  not  yet  come 
to  them.  And  the  sea  was  rising  by  reason  of  a  great  wind  that 
blew.  When  therefore  they  had  rowed  about  five  and  twenty  or 
thirty  furlongs,  they  behold  Jesus  walking  on  the  sea,  and  drawing 
nigh  unto  the  boat:  and  they  were  afraid.  But  he  saith  unto 
them,  It  is  I ;  be  not  afraid.  They  were  willing  therefore  to  receive 
him  into  the  boat:  and  straightway  the  boat  was  at  the  land 
whither  they  were  going. 

On  the  morrow  the  multitude  which  stood  on  the  other  side  of 
the  sea  saw  that  there  was  none  other  boat  there,  save  one,  and 
that  Jesus  entered  not  with  his  disciples  into  the  boat,  but  that  his 
disciples  went  away  alone  (howbeit  there  came  boats  from  Tiberias 
nigh  unto  the  place  where  they  ate  the  bread  after  the  Lord  had 
given  thanks) :   when  the  multitude  therefore  saw  that  Jesus  was 

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The  Modern  Reader*s  Bible  for  Schools  8«^ 

not  there,  neither  his  disciples,  they  themselves  got  into  the  boats, 
and  came  to  Capernaum,  seeking  Jesus.  And  when  they  found 
him  on  the  other  side  of  the  sea,  they  said  unto  him,  'Rabbi, 
when  camest  thou  hither  ? ' 

Jesus  answered  them  and  said,  "Verily,  verily,  I  say  unto  you, 
Ye  seek  me,  not  because  ye  saw  signs,  but  because  ye  ate  of  the 
loaves  and  were  filled.  Work  not  for  the  meat  which  perisheth, 
but  for  the  meat  which  abide th  unto  eternal  life,  which  the  Son  of 
man  shall  give  unto  you:  for  him  the  Father,  even  God,  hath 
sealed." 

They  said  therefore  unto  him,  'What  must  we  do,  that  we  may 
work  the  works  of  God  ? ' 

Jesus  answered  and  said  unto  them,  "This  is  the  work  of  God, 
that  ye  believe  on  him  whom  he  hath  sent." 

They  said  therefore  unto  him,  'What  then  doest  thou  for  a  sign, 
that  we  may  see,  and  believe  thee?  what  workest  thou?  Our 
fathers  ate  the  manna  in  the  wilderness ;  as  it  is  written.  He  gave 
them  bread  out  of  heaven  to  eat  J 

Jesus  therefore  said  unto  them,  "Verily,  verily,  I  say  unto  you, 
It  was  not  Moses  that  gave  you  the  bread  out  of  heaven ;  but  my 
Father  giveth  you  the  true  bread  out  of  heaven.  For  the  bread 
of  God  is  that  which  cometh  down  out  of  heaven,  and  giveth  life 
unto  the  world." 

They  said  therefore  unto  him,  'Lord,  evermore  give  us  this 
bread.' 

Jesus  said  unto  them,  "I  am  the  bread  of  life:  he  that  cometh 
to  me  shall  not  hunger,  and  he  that  beheveth  on  me  shall  never 
thirst.  But  I  said  unto  you,  that  ye  have  seen  me,  and  yet  beHeve 
not.  All  that  which  the  Father  giveth  me  shall  come  unto  me; 
and  him  that  cometh  to  me  I  will  in  no  wise  cast  out.  For  I  am 
come  down  from  heaven,  not  to  do  mine  own  will,  but  the  will  of 
him  that  sent  me.  And  this  is  the  will  of  him  that  sent  me,  that 
of  all  that  which  he  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day.  For  this  is  the  will  of  my  Father,  that 
every  one  that  beholdeth  the  Son,  and  believeth  oTn  him,  should 
have  eternal  life ;   and  I  will  raise  him  up  at  the  last  day." 

The  Jews  therefore  murmured  concerning  him,  because  he  said, 
I  am  the  bread  which  came  down  out  of  heaven.     And  they  said, 

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-^  Philosophical  Gospel  of  John 

^Is  not  this  Jesus,  the  son  of  Joseph,  whose  father  and  mother  we 
know  ?  how  doth  he  now  say,  I  am  come  down  out  of  heaven  ? ' 

Jesus  answered  and  said  unto  them,  "Murmur  not  among  your- 
selves. No  man  can  come  to  me,  except  the  Father  which  sent 
me  draw  him :  and  I  will  raise  him  up  in  the  last  day.  It  is  written 
in  the  prophets,  Aizd  they  shall  all  be  taught  of  God.  Every  one 
that  hath  heard  from  the  Father,  and  hath  learned,  cometh  unto 
me.  Not  that  any  man  hath  seen  the  Father,  save  he  which  is 
from  God,  he  hath  seen  the  Father.  Verily,  verily,  I  say  unto  you. 
He  that  believeth  hath  eternal  life.  I  am  the  bread  of  life.  Your 
fathers  did  eat  the  manna  in  the  wilderness,  and  they  died.  This 
is  the  bread  which  cometh  down  out  of  heaven,  that  a  man  may  eat 
thereof,  and  not  die.  I  am  the  living  bread  which  came  down  out 
of  heaven :  if  any  man  eat  of  this  bread,  he  shall  live  for  ever : 
yea  and  the  bread  which  I  will  give  is  my  flesh,  for  the  life  of  the 
world." 

The  Jews  therefore  strove  one  with  another,  saying,  'How  can 
this  man  give  us  his  flesh  to  eat  ? ' 

Jesus  therefore  said  unto  them,  "Verily,  verily,  I  say  unto  you, 
Except  ye  eat  the  flesh  of  the  Son  of  man  and  drink  his  blood,  ye 
have  not  life  in  yourselves.  He  that  eateth  my  flesh  and  drinketh 
my  blood  hath  eternal  life ;  and  I  will  raise  him  up  at  the  last  day. 
For  my  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed.  He 
that  eateth  my  flesh  and  drinketh  my  blood  abideth  in  me,  and  I 
in  him.  As  the  living  Father  sent  me,  and  I  live  because  of  the 
Father;  so  he  that  eateth  me,  he  also  shall  live  because  of  me. 
This  is  the  bread  which  came  down  out  of  heaven :  not  as  the 
fathers  did  eat,  and  died :  he  that  eateth  this  bread  shall  live  for 
ever." 

These  things  said  he  in  the  synagogue,  as  he  taught  in  Caper- 
naum. Many  therefore  of  his  disciples,  when  they  heard  this, 
said,  '  This  is  a  hard  saying ;  who  can  hear  it  ? ' 

But  Jesus,  knowing  in  himself  that  his  disciples  murmured  at 
this,  said  unto  them,  "Doth  this  cause  you  to  stumble?  What 
then  if  ye  should  behold  the  Son  of  man  ascending  where  he  was 
before?  It  is  the  spirit  that  quickeneth;  the  flesh  profiteth 
nothing :  the  words  that  I  have  spoken  unto  you  are  spirit,  and  are 
life.     But  there  are  some  of  you  that  believe  not."     For  Jesus 

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The  Modern  Reader's  Bible  for  Schools  B«- 

knew  from  the  beginning  who  they  were  that  believed  not,  and  who 
it  was  that  should  betray  him.  And  he  said,  ''For  this  cause  have 
I  said  unto  you,  that  no  man  can  come  unto  me,  except  it  be  given 
unto  him  of  the  Father." 

Upon  this  many  of  his  disciples  went  back,  and  walked  no  more 
with  him.  Jesus  said  therefore  unto  the  twelve,  "Would  ye  also 
go  away?" 

Simon  Peter  answered  him,  'Lord,  to  whom  shall  we  go?  thou 
hast  the  words  of  eternal  life.  And  we  have  believed  and  know 
that  thou  art  the  Holy  One  of  God.' 

Jesus  answered  them,  "Did  not  I  choose  you  the  twelve,  and 
one  of  you  is  a  devil?"  Now  he  spake  of  Judas  the  son  of  Simon 
Iscariot,  for  he  it  was  that  should  betray  him,  being  one  of  the 
twelve. 

Hi.   Witness  and  Disputation  at  the  Feast  of  Tabernacles 

And  after  these  things  Jesus  walked  in  Galilee :  for  he  would 
not  walk  in  Judaea,  because  the  Jews  sought  to  kill  him.  Now 
the  feast  of  the  Jews,  the  Feast  of  Tabernacles,  was  at  hand. 

His  brethren  therefore  said  unto  him,  'Depart  hence,  and  go 
into  Judaea,  that  thy  disciples  also  may  behold  thy  works  which 
thou  doest.  For  no  man  doeth  anything  in  secret,  and  himself 
seeketh  to  be  known  openly.  If  thou  doest  these  things,  manifest 
thyself  to  the  world.'  For  even  his  brethren  did  not  believe  on 
him. 

Jesus  therefore  saith  unto  them,  "My  time  is  not  yet  come; 
but  your  time  is  alway  ready.  The  world  cannot  hate  you ;  but 
me  it  hateth,  because  I  testify  of  it,  that  its  works  are  evil.  Go 
ye  up  unto  the  feast :  I  go  not  up  yet  unto  this  feast ;  because  my 
time  is  not  yet  fulfilled." 

And  having  said  these  things  unto  them,  he  abode  still  in  Galilee. 
But  when  his  brethren  were  gone  up  unto  the  feast,  then  went 
he  also  up,  not  pubHcly,  but  as  it  were  in  secret.  The  Jews  there- 
fore sought  him  at  the  feast,  and  said.  Where  is  he?  And  there 
was  much  murmuring  among  the  multitudes  concerning  him :  some 
said.  He  is  a  good  man;  others  said.  Not  so,  but  he  leadeth  the 
multitude  astray.  Howbeit  no  man  spake  openly  of  him  for  fear 
of  the  Jews. 

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^  Philosophical  Gospel  of  John 

But  when  it  was  now  the  midst  of  the  feast  Jesus  went  up  into 
the  temple,  and  taught. 

The  Jews  therefore  marvelled,  saying,  'How  knoweth  this  man 
letters,  having  never  learned?' 

Jesus  therefore  answered  them,  and  said,  ''My  teaching  is  not 
mine,  but  his  that  sent  me.  If  any  man  willeth  to  do  his  will, 
he  shall  know  of  the  teaching,  whether  it  be  of  God,  or  whether 
I  speak  from  myself.  He  that  speaketh  from  himself  seeketh 
his  own  glory :  but  he  that  seeketh  the  glory  of  him  that  sent  him, 
the  same  is  true,  and  no  unrighteousness  is  in  him.  Did  not 
Moses  give  you  the  law,  and  yet  none  of  you  doeth  the  law? 
Why  seek  ye  to  kill  me?" 

The  multitude  answered,  '  Thou  hast  a  devil :  who  seeketh  to 
kill  thee?' 

Jesus  answered  and  said  unto  them,  "I  did  one  work,  and  ye 
all  marvel.  For  this  cause  hath  Moses  given  you  circumcision 
(not  that  it  is  of  Moses,  but  of  the  fathers) ;  and  on  the  sabbath 
ye  circumcise  a  man.  If  a  man  receiveth  circumcision  on  the 
sabbath,  that  the  law  of  Moses  may  not  be  broken ;  are  ye  wroth 
with  me,  because  I  made  a  man  every  whit  whole  on  the  sabbath  ? 
Judge  not  according  to  appearance,  but  judge  righteous  judge- 
ment." 

Some  therefore  of  them  of  Jerusalem  said,  'Is  not  this  he  whom 
they  seek  to  kill?  And  lo,  he  speaketh  openly,  and  they  say 
nothing  unto  him.  Can  it  be  that  the  rulers  indeed  know  that  this 
is  the  Christ  ?  Howbeit  we  know  this  man  whence  he  is :  but 
when  the  Christ  cometh,  no  one  knoweth  whence  he  is.' 

Jesus  therefore  cried  in  the  temple,  teaching  and  saying,  "Ye 
both  know  me,  and  know  whence  I  am;  and  I  am  not  come  of 
myself,  but  he  that  sent  me  is  true,  whom  ye  know  not.  I  know 
him ;  because  I  am  from  him,  and  he  sent  me." 

They  sought  therefore  to  take  him :  and  no  man  laid  his  hand 
on  him,  because  his  hour  was  not  yet  come.  But  of  the  multitude 
many  believed  on  him;  and  they  said.  When  the  Christ  shall 
come,  will  he  do  more  signs  than  those  which  this  man  hath  done  ? 
The  Pharisees  heard  the  multitude  murmuring  these  things  con- 
cerning him ;  and  the  chief  priests  and  the  Pharisees  sent  officers 
to  take  him. 

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The  Modern  Reader's  Bible  for  Schools  8€- 

Jesus  therefore  said,  ''Yet  a  little  while  am  I  with  you,  and  I  go 
unto  him  that  sent  me.  Ye  shall  seek  me,  and  shall  not  find  me : 
and  where  I  am,  ye  cannot  come." 

The  Jews  therefore  said  among  themselves,  'Whither  will  this 
man  go  that  we  shall  not  find  him  ?  will  he  go  unto  the  Dispersion 
among  the  Greeks,  and  teach  the  Greeks?  What  is  this  word 
that  he  said,  Ye  shall  seek  me,  and  shall  not  find  me :  and  where 
I  am,  ye  cannot  come  ? ' 

Now  on  the  last  day,  the  great  day  of  the  feast,  Jesus  stood  and 
cried,  saying,  "If  any  man  thirst,  let  him  come  unto  me,  and  drink. 
He  that  believeth  on  me,  as  the  scripture  hath  said,  out  of  his 
belly  shall  flow  rivers  of  living  water."  But  this  spake  he  of  the 
Spirit,  which  they  that  believed  on  him  were  to  receive :  for  the 
Spirit  was  not  yet  given ;  because  Jesus  was  not  yet  glorified. 

Some  of  the  multitude  therefore,  when  they  heard  these  words, 
said,  'This  is  of  a  truth  the  prophet.'  Others  said,  'This  is  the 
Christ.'  But  some  said,  'What,  doth  the  Christ  come  out  of  Gali- 
lee? Hath  not  the  scripture  said  that  the  Christ  cometh  of  the 
seed  of  David,  and  from  Bethlehem,  the  village  where  David  was  ?  * 
So  there  arose  a  division  in  the  multitude  because  of  him.  And 
some  of  them  would  have  taken  him ;  but  no  man  laid  hands  on 
him. 

The  officers  therefore  came  to  the  chief  priests  and  Pharisees; 
and  they  said  unto  them,  '  Why  did  ye  not  bring  him  ? ' 

The  officers  answered,  'Never  man  so  spake.' 

The  Pharisees  therefore  answered  them,  'Are  ye  also  led  astray? 
Hath  any  of  the  rulers  believed  on  him,  or  of  the  Pharisees  ?  But 
this  multitude  which  knoweth  not  the  law  are  accursed.' 

Nicodemus  saith  unto  them  (he  that  came  to  him  before,  being 
one  of  them),  'Doth  our  law  judge  a  man,  except  it  first  hear  from 
himself  and  know  what  he  doeth  ? ' 

They  answered  and  said  unto  him,  'Art  thou  also  of  Galilee? 
Search,  and  see  that  out  of  Galilee  arise th  no  prophet.' 

Again  therefore  Jesus  spake  unto  them,  saying,  "1  am  the  Hght 
of  the  world :  he  that  followeth  me  shall  not  walk  in  the  darkness, 
but  shall  have  the  light  of  fife." 

The  Pharisees  therefore  said  unto  him,  'Thou  bearest  witness 
of  thyself;   thy  witness  is  not  true.' 

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-^  Philosophical  Gospel  of  John 

Jesus  answered  and  said  unto  them,  "Even  if  I  bear  witness  of 
myself,  my  witness  is  true :  for  I  know  whence  I  came,  and  whither 
I  go ;  but  ye  know  not  whence  I  come,  or  whither  I  go.  Ye  judge 
after  the  flesh ;  I  judge  no  man.  Yea  and  if  I  judge,  my  judge- 
ment is  true :  for  I  am  not  alone,  but  I  and  the  Father  that  sent 
me.  Yea  and  in  your  law  it  is  written,  that  the  witness  of  two  men 
is  true.  I  am  he  that  beareth  witness  of  myself,  and  the  Father 
that  sent  me  beareth  witness  of  me." 

They  said  therefore  unto  him,  'Where  is  thy  Father?' 

Jesus  answered,  "Ye  know  neither  me,  nor  my  Father:  if  ye 
knew  me,  ye  would  know  my  Father  also." 

These  words  spake  he  in  the  treasury,  as  he  taught  in  the  temple : 
and  no  man  took  him ;  because  his  hour  was  not  yet  come. 

He  said  therefore  again  unto  them,  "I  go  away,  and  ye  shall  seek 
me,  and  shall  die  in  your  sin :  whither  I  go,  ye  cannot  come." 

The  Jews  therefore  said,  'Will  he  kill  himself,  that  he  saith, 
Whither  I  go,  ye  cannot  come  ? ' 

And  he  said  unto  them,  "Ye  are  from  beneath;  I  am  from 
above ;  ye  are  of  this  world ;  I  am  not  of  this  world.  I  said  there- 
fore unto  you,  that  ye  shall  die  in  your  sins :  for  except  ye  believe 
that  I  am  he,  ye  shall  die  in  your  sins." 

They  said  therefore  unto  him,  '  Wlio  art  thou  ? ' 

Jesus  said  unto  them,  "Even  that  which  I  have  also  spoken 
unto  you  from  the  beginning.  I  have  many  things  to  speak  and 
to  judge  concerning  you:  howbeit  he  that  sent  me  is  true;  and 
the  things  which  I  heard  from  him,  these  speak  I  unto  the 
world." 

They  perceived  not  that  he  spake  to  them  of  the  Father. 

Jesus  therefore  said,  "When  ye  have  lifted  up  the  Son  of  man, 
then  shall  ye  know  that  I  am  he,  and  that  I  do  nothing  of  myself, 
but  as  the  Father  taught  me,  I  speak  these  things.  And  he  that 
sent  me  is  with  me ;  he  hath  not  left  me  alone ;  for  I  do  always  the 
things  that  are  pleasing  to  him." 

As  he  spake  these  things,  many  believed  on  him.  Jesus  there- 
fore said  to  those  Jews  which  had  believed  him,  "If  ye  abide  in 
my  word,  then  are  ye  truly  my  disciples ;  and  ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free." 

They  answered  unto  him,  'We  be  Abraham's  seed,  and  have 

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The  Modern  Reader's  Bible  for  Schools  8«^ 

never  yet  been  in  bondage  to  any  man :  how  sayest  thou,  Ye  shall 
be  made  free  ? ' 

Jesus  answered  them,  ''Verily,  verily,  I  say  unto  you,  Every 
one  that  committeth  sin  is  the  bondservant  of  sin.  And  the  bond- 
servant abideth  not  in  the  house  for  ever:  the  son  abideth  for 
ever.  If  therefore  the  Son  shall  make  you  free,  ye  shall  be  free 
indeed.  I  know  that  ye  are  Abraham's  seed ;  yet  ye  seek  to  kill 
me,  because  my  word  hath  not  free  course  in  you.  I  speak  the 
things  which  I  have  seen  with  my  Father:  and  ye  also  do  the 
things  which  ye  heard  from  your  father." 

They  answered  and  said  unto  him,  'Our  father  is  Abraham.' 

Jesus  saith  unto  them,  "If  ye  were  Abraham's  children,  ye  would 
do  the  works  of  Abraham.  But  now  ye  seek  to  kill  me,  a  man 
that  hath  told  you  the  truth,  which  I  heard  from  God :  this  did 
not  Abraham.     Ye  do  the  works  of  your  father." 

They  said  unto  him,  '  We  were  not  born  of  fornication ;  we  have 
one  Father,  even  God.' 

Jesus  said  unto  them,  "If  God  were  your  Father,  ye  would 
love  me :  for  I  came  forth  and  am  come  from  God ;  for  neither 
have  I  come  of  myself,  but  he  sent  me.  Why  do  ye  not  under- 
stand my  speech?  Even  because  ye  cannot  hear  my  word.  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your  father  it  is  your 
will  to  do.  He  was  a  murderer  from  the  beginning,  and  stood  not 
in  the  truth,  because  there  is  no  truth  in  him.  When  he  speaketh 
a  lie,  he  speaketh  of  his  own  :  for  he  is  a  liar,  and  the  father  thereof. 
But  because  I  say  the  truth,  ye  believe  me  not.  Which  of  you 
convicteth  me  of  sin?  If  I  say  truth,  why  do  ye  not  believe  me? 
He  that  is  of  God  heareth  the  words  of  God :  for  this  cause  ye  hear 
them  not,  because  ye  are  not  of  God." 

The  Jews  answered  and  said  unto  him,  'Say  we  not  well  that 
thou  art  a  Samaritan,  and  hast  a  devil  ? ' 

Jesus  answered,  "I  have  not  a  devil;  but  I  honour  my  Father, 
and  ye  dishonour  me.  But  I  seek  not  mine  own  glory :  there  is 
one  that  seeketh  and  judgeth.  Verily,  verily,  I  say  unto  you, 
If  a  man  keep  my  word,  he  shall  never  see  death." 

The  Jews  said  unto  him,  '  Now  we  know  that  thou  hast  a  devil. 
Abraham  is  dead,  and  the  prophets;  and  thou  sayest.  If  a  man 
keep  my  word,  he  shall  never  taste  of  death.     Art  thou  greater 


-^  Philosophical  Gospel  of  John 

than  our  father  Abraham,  which  is  dead?  and  the  prophets  are 
dead :  whom  makest  thou  thyself  ? ' 

Jesus  answered,  ''If  I  glorify  myself,  my  glory  is  nothing:  it  is 
my  Father  that  glorifieth  me ;  of  whom  ye  say,  that  he  is  your  God ; 
and  ye  have  not  known  him  :  but  I  know  him  ;  and  if  I  should  say, 
I  know  him  not,  I  shall  be  like  unto  you,  a  liar :  but  I  know  him, 
and  keep  his  word.  Your  father  Abraham  rejoiced  to  see  my  day ; 
and  he  saw  it,  and  was  glad." 

The  Jews  therefore  said  unto  him,  'Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abraham  ? ' 

Jesus  said  unto  them,  "Verily,  verily,  I  say  unto  you.  Before 
Abraham  was,  I  am." 

They  took  up  stones  therefore  to  cast  at  him:  but  Jesus  hid 
himself,  and  went  out  of  the  temple. 

iv.   Sign  of  the  Man  born  Blind,  and  the  Ensuing  Controversy 

And  as  he  passed  by,  he  saw  a  man  blind  from  his  birth.  And 
his  disciples  asked  him,  saying,  'Rabbi,  who  did  sin,  this  man,  or 
his  parents,  that  he  should  be  born  blind?' 

Jesus  answered,  "Neither  did  this  man  sin,  nor  his  parents; 
but  that  the  works  of  God  should  be  made  manifest  in  him.  We 
must  work  the  works  of  him  that  sent  me,  while  it  is  day;  the 
night  Cometh,  when  no  man  can  work.  When  I  am  in  the  world, 
I  am  the  light  of  the  world." 

When  he  had  thus  spoken,  he  spat  on  the  ground,  and  made 
clay  of  the  spittle,  and  anointed  his  eyes  with  the  clay,  and  said 
unto  him.  Go,  wash  in  the  pool  of  '  Siloam '  (which  is  by  interpre- 
tation, 'Sent').  He  went  away  therefore,  and  washed,  and  came 
seeing. 

The  neighbours,  therefore,  and  they  which  saw  him  aforetime, 
that  he  was  a  beggar,  said,  'Is  not  this  he  that  sat  and  begged?' 
Others  said,  'It  is  he  :'  others  said,  'No,  but  he  is  like  him.' 

He  said,  'I  am  he.' 

They  said  therefore  unto  him,  'How  then  were  thine  eyes 
opened  ? ' 

He  answered,  'The  man  that  is  called  Jesus  made  clay,  and 
anointed  mine  eyes,  and  said  unto  me.  Go  to  Siloam,  and  wash : 
so  I  went  away  and  washed,  and  I  received  sight.' 

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The  Modern  Reader*s  Bible  for  Schools  B«- 

And  they  said  unto  him,  'Where  is  he?' 

He  saith,  'I  know  not.' 

They  bring  to  the  Pharisees  him  that  aforetime  was  bhnd. 
Now  it  was  the  sabbath  on  the  day  when  Jesus  made  the  clay, 
and  opened  his  eyes.  Again  therefore  the  Pharisees  also  asked 
him  how  he  received  his  sight. 

And  he  said  unto  them,  'He  put  clay  upon  mine  eyes,  and  I 
washed,  and  do  see.' 

Some  therefore  of  the  Pharisees  said,  'This  man  is  not  from  God, 
because  he  keepeth  not  the  sabbath.'  But  others  said,  'How  can 
a  man  that  is  a  sinner  do  such  signs  ? '  And  there  was  a  division 
among  them. 

They  say  therefore  unto  the  blind  man  again,  'What  sayest 
thou  of  him,  in  that  he  opened  thine  eyes  ? ' 

And  he  said,  'He  is  a  prophet.' 

The  Jews  therefore  did  not  beheve  concerning  him,  that  he  had 
been  blind,  and  had  received  his  sight,  until  they  called  the  parents 
of  him  that  had  received  his  sight,  and  asked  them,  saying,  '  Is  this 
your  son,  who  ye  say  was  born  blind  ?  how  then  doth  he  now  see  ? ' 

His  parents  answered  and  said,  'We  know  that  this  is  our  son, 
and  that  he  was  born  blind :  but  how  he  now  seeth,  we  know  not ; 
or  who  opened  his  eyes,  we  know  not :  ask  him ;  he  is  of  age ; 
he  shall  speak  for  himself.'  These  things  said  his  parents,  because 
they  feared  the  Jews :  for  the  Jews  had  agreed  already,  that  if  any 
man  should  confess  him  to  be  Christ,  he  should  be  put  out  of  the 
synagogue.     Therefore  said  his  parents.  He  is  of  age  ;  ask  him. 

So  they  called  a  second  time  the  man  that  was  blind,  and  said 
unto  him,  '  Give  glory  to  God :  we  know  that  this  man  is  a  sinner.' 

He  therefore  answered,  'Whether  he  be  a  sinner,  I  know  not: 
one  thing  I  know,  that,  whereas  I  was  blind,  now  I  see.' 

They  said  therefore  unto  him,  '  What  did  he  to  thee  ?  how  opened 
he  thine  eyes?' 

He  answered  them,  '  I  told  you  even  now,  and  ye  did  not  hear : 
wherefore  would  ye  hear  it  again?  would  ye  also  become  his  dis- 
ciples ? ' 

And  they  reviled  him,  and  said,  '  Thou  art  his  disciple ;  but  we 
are  disciples  of  Moses.  We  know  that  God  hath  spoken  unto 
Moses :  but  as  for  this  man,  we  know  not  whence  he  is.' 

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-^  Philosophical  Gospel  of  John 

The  man  answered  and  said  unto  them, '  Why,  herein  is  the  mar- 
vel, that  ye  know  not  whence  he  is,  and  yet  he  opened  mine  eyes. 
We  know  that  God  heareth  not  sinners :  but  if  any  man  be  a  wor- 
shipper of  God,  and  do  his  will,  him  he  heareth.  Since  the  world 
began  it  was  never  heard  that  any  one  opened  the  eyes  of  a  man  born 
blind.     If  this  man  were  not  from  God,  he  could  do  nothing.' 

They  answered  and  said  unto  him,  'Thou  wast  altogether  born 
in  sins,  and  dost  thou  teach  us  ? '     And  they  cast  him  out. 

Jesus  heard  that  they  had  cast  him  out;  and  finding  him,  he 
said,  "Dost  thou  believe  on  the  Son  of  God?"  #  i 

He  answered  and  said,  'And  who  is  he,  Lord,  that  I  may  believe 
on  him  ? ' 

Jesus  said  unto  him,  "Thou  hast  both  seen  him,  and  he  it  is 
that  speaketh  with  thee." 

And  he  said,  'Lord,  I  believe.'     And  he  worshipped  him. 

And  Jesus  said,  "For  judgement  came  I  into  this  world,  that 
they  which  see  not  may  see ;  and  that  they  which  see  may  become 
blind." 

Those  of  the  Pharisees  which  were  with  him  heard  these  things, 
and  said  unto  him,  '  Are  we  also  blind  ? ' 

Jesus  said  unto  them,  "If  ye  were  blind,  ye  would  have  no  sin: 
but  now  ye  say.  We  see :   your  sin  remaineth." 

V.   Parable  of  the  Good  Shepherd,  and  Dissensions  arising  therefrom 

"Verily,  verily,  I  say  unto  you.  He  that  entereth  not  by  the 
door  into  the  fold  of  the  sheep,  but  climbeth  up  some  other  way, 
the  same  is  a  thief  and  a  robber.  But  he  that  entereth  in  by  the 
door  is  the  shepherd  of  the  sheep.  To  him  the  porter  openeth ; 
and  the  sheep  hear  his  voice :  and  he  calleth  his  own  sheep  by 
name,  and  leadeth  them  out.  When  he  hath  put  forth  all  his 
own,  he  goeth  before  them,  and  the  sheep  follow  him :  for  they 
know  his  voice.  And  a  stranger  will  they  not  follow,  but  will 
flee  from  him :  for  they  know  not  the  voice  of  strangers." 

This  parable  spake  Jesus  unto  them :  but  they  understood  not 
what  things  they  were  which  he  spake  unto  them.  Jesus  therefore 
said  unto  them  again,  "Verily,  verily,  I  say  unto  you,  I  am  the 
door  of  the  sheep.    All  that  came  before  me  are  thieves  and  rob- 

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Th^  Modem  Reader*s  Bible  for  Schools  »► 

ber> :  but  the  sheep  did  not  hear  them.  I  am  the  door :  by  me 
it  any  man  enter  in.  he  shall  be  sa\-ed.  and  shall  go  in  and  go  out, 
;md  shall  find  pasture.  The  thief  cometh  not,  but  that  he  may 
steal,  and  kill  and  destroy :  I  a\me  that  they  may  haw  life,  and 
"\-.\  ha  XT  it  abundantly.  I  am  the  good  shepherd:  the  good 
<:ivphervi  la\-eth  down  his  life  for  the  sheep.  He  that  is  a  hireling, 
and  not  a  shepherd,  whose  own  the  sheep  are  iK>t,  beholdeth  the 
wolf  cv>n\ing.  and  lea\-eth  the  sheep,  and  fleeth.  and  the  wvklf  snatch^ 
eth  them,  and  scattereth  them :  he  fieeth  bev\\use  he  is  a  hireling, 
;u\d  aireth  not  for  the  sheep.  I  am  the  good  shepherd :  and  I  know 
mine  own.  ;u>.d  mii\e  own  know  me,  e\"en  as  the  Father  know>sth 
me,  and  I  kiK^w  the  Father :  and  I  kiy  down  my  life  for  the  sheep, 
A-.v'  other  sheep  I  hax-e.  which  are  rh>t  of  this  fold:  them  abo  I 
•  ;:<:  brir\g.  ;md  they  shall  hear  my  \-vHce :  and  they  shall  become 
one  dock,  one  shepherd.  Therefore  doth  the  Father  kn-e  me, 
because  I  k\y  down  my  Ufe.  that  I  may  take  it  again.  Xo  one 
taketh  it  awuy  from  me.  but  I  k\y  it  down  of  m\-?elf.  I  ha»e 
power  to  k\y  it  down,  and  I  haw  powvr  to  take  it  ag^dn.  This 
conmvandment  receiwd  I  frvHi\  my  Father." 

There  arv>se  a  di\isivH\  again  amv>ng  the  Jews:  because  of  these 
words.  And  niany  of  them  said.  *He  hath  a  devil,  and  is  mad; 
why  hear  \-e  him?*  Others  said,  *  These  are  not  the  saijings  of 
one  poissessed  with  a  dexil.  Oin  a  de\il  open  the  ex-es  of  the 
blind?* 

And  it  was  the  Feast  of  the  Dedkatkn  at  Jertisalem:  it  was 
winter :  and  Jesus  was  walking  in  the  temple  in  SolomoQ  $  porch. 
The  Jew^  therefore  canie  round  about  him,  and  sud  unto  him, 
'  How  long  dost  thou  hold  ik^  in  suspense?  U  thou  art  the  Christ, 
tell  us  pkunK-.* 

Jesus  answered  th«n,  *'I  tv>kl  \xhi.  and  \"e  bdiev-e  rK>t:  the 
works  that  I  do  in  my  Father's  name,  these  bear  witness  of  me. 
But  \-e  belie\>f  not,  because  w  are  not  of  my  sheep.  My  sheep 
hear  my  \x*ce,  and  I  know  them,  and  they  follow  me :  and  I  gix^^? 
unto  them  ettmMi  hl^:  and  they  shaU  ne\>»^  perish,  and  no  one 
shall  snatch  them  out  of  my  hand.  My  Father,  whidi  hath  gi\Tn 
them  unto  me,  b  greater  than  aU :  axhi  no  one  is  able  to  snatch 
them  out  of  the  Father's  hand.    I  and  the  Father  are 

The  Jews  took  up  stones  again  to  stone  him, 

ii4 


-<Q  Philosophical  Gospel  of  John 

Jesus  answered  them,  "Many  good  works  have  I  shewed  you 
from  the  Father ;   for  which  of  those  works  do  ye  stone  me  ?  " 

The  Jews  answered  him,  'For  a  good  work  we  stone  thee  not, 
but  for  blasphemy ;  and  because  that  thou,  being  a  man,  makest 
thyself  God.' 

Jesus  answered  them,  "  Is  it  not  written  in  your  law,  I  said.  Ye 
are  gods?  If  he  called  them  gods,  unto  whom  the  word  of  God 
came  (and  the  scripture  cannot  be  broken),  say  ye  of  him,  whom 
the  Father  sanctified  and  sent  into  the  world.  Thou  blasphemest ; 
because  I  said,  I  am  the  Son  of  God?  If  I  do  not  the  works  of 
my  Father,  believe  me  not.  But  if  I  do  them,  though  ye  believe 
not  me,  believe  the  works :  that  ye  may  know  and  understand 
that  the  Father  is  in  me,  and  I  in  the  Father." 

They  sought  again  to  take  him :  and  he  went  forth  out  of  their 
hand. 

vi.   Sign  of  the  Raising  of  Lazarus,  and  Counsels  of  Death 

And  he  went  away  again  beyond  Jordan  into  the  place  where 
John  was  at  the  first  baptizing ;  and  there  he  abode.  And  many 
came  unto  him ;  and  they  said,  John  indeed  did  no  sign :  but  all 
things  whatsoever  John  spake  of  this  man  were  true.  And  many 
believed  on  him  there. 

Xow  a  certain  man  was  sick,  Lazarus  of  Bethany,  of  the  village 
of  Mar>'  and  her  sister  Martha.  And  it  was  that  Mary  which 
anointed  the  Lord  with  ointment,  and  wiped  his  feet  with  her  hair, 
whose  brother  Lazarus  was  sick.  The  sisters  therefore  sent  unto 
him,  saving, '  Lord,  behold,  he  whom  thou  lovest  is  sick.'  But  when 
Jesus  heard  it,  he  said,  "  This  sickness  is  not  unto  death,  but  for 
the  glory  of  God,  that  the  Son  of  God  may  be  glorified  thereby." 
Now  Jesus  loved  Martha,  and  her  sister,  and  Lazarus.  When 
therefore  he  heard  that  he  was  sick,  he  abode  at  that  time  two  days 
in  the  place  where  he  was.  Then  after  this  he  saith  to  the  dis- 
ciples, ''Let  us  go  into  Judaea  again."  The  disciples  say  unto 
him,  'Rabbi,  the  Jews  were  but  now  seeking  to  stone  thee;  and 
goest  thou  thither  again?'  Jesus  answered,  "Are  there  not  twelve 
hours  in  the  day?  If  a  man  walk  in  the  day,  he  stumbleth  not, 
because  he  seeth  the  light  of  this  world.     But  if  a  man  walk  in  the 

Q  225 


The  Modern  Reader's  Bible  for  Schools  Be- 
night, he  stumbleth,  because  the  light  is  not  in  him."  These 
things  spake  he:  and  after  this  he  saith  unto  them,  "Our  friend 
Lazarus  is  fallen  asleep ;  but  I  go,  that  I  may  awake  him  out  of 
sleep."  The  disciples  therefore  said  unto  him,  'Lord,  if  he  is 
fallen  asleep,  he  will  recover.'  Now  Jesus  had  spoken  of  his  death  : 
but  they  thought  that  he  spake  of  taking  rest  in  sleep.  Then 
Jesus  therefore  said  unto  them  plainly,  "Lazarus  is  dead.  And 
I  am  glad  for  your  sakes  that  I  was  not  there,  to  the  intent  ye  may 
believe;  nevertheless  let  us  go  unto  him."  Thomas  therefore, 
who  is  called  Didymus,  said  unto  his  fellow-disciples,  'Let  us  also 
go,  that  we  may  die  with  him.' 

So  when  Jesus  came,  he  found  that  he  had  been  in  the  tomb  four 
days  already.  Now  Bethany  was  nigh  unto  Jerusalem,  about 
fifteen  furlongs  off;  and  many  of  the  Jews  had  come  to  Martha 
and  Mary,  to  console  them  concerning  their  brother.  Martha 
therefore,  when  she  heard  that  Jesus  was  coming,  went  and  met 
him :  but  Mary  still  sat  in  the  house.  Martha  therefore  said 
unto  Jesus,  'Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died.  And  even  now  I  know  that,  whatsoever  thou  shalt  ask  of 
God,  God  will  give  thee.'  Jesus  saith  unto  her,  "Thy  brother  shall 
rise  again."  Martha  saith  unto  him,  *I  know  that  he  shall  rise 
again  in  the  resurrection  at  the  last  day.'  Jesus  said  unto  her, 
"I  am  the  resurrection,  and  the  life:  he  that  believeth  on  me, 
though  he  die,  yet  shall  he  live  :  and  whosoever  liveth  and  believeth 
on  me  shall  never  die.  Believest  thou  this?""  She  saith  unto 
him,  'Yea,  Lord :  I  have  believed  that  thou  art  the  Christ,  the  Son 
of  God,  even  he  that  cometh  into  the  world.' 

And  when  she  had  said  this,  she  went  away,  and  called  Mary 
her  sister  secretly,  saying.  The  Master  is  here,  and  calleth  thee. 
And  she,  when  she  heard  it,  arose  quickly,  and  went  unto  him. 
(Now  Jesus  was  not  yet  come  into  the  village,  but  was  still  in  the 
place  where  Martha  met  him.)  The  Jews  then  which  were  with 
her  in  the  house,  and  were  comforting  her,  when  they  saw  Mary, 
that  she  rose  up  quickly  and  went  out,  followed  her,  supposing 
that  she  was  going  unto  the  tomb  to  weep  there.  Mary  therefore, 
when  she  came  where  Jesus  was,  and  saw  him,  fell  down  at  his 
feet,  saying  unto  him,  'Lord,  if  thou  hadst  been  here,  my  brother 
had  not  died.'    When  Jesus  therefore  saw  her  weeping,  and  the 

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-^  Philosophical  Gospel  of  John 

Jews  also  weeping  which  came  with  her,  he  groaned  in  the  spirit, 
and  was  troubled,  and  said,  ''Where  have  ye  laid  him?"  They 
say  unto  him,  'Lord,  come  and  see.'  Jesus  wept.  The  Jews 
therefore  said,  'Behold  how  he  loved  him!'  But  some  of  them 
said,  '  Could  not  this  man,  which  opened  the  eyes  of  him  that  was 
blind,  have  caused  that  this  man  also  should  not  die?'  Jesus 
therefore  again  groaning  in  himseK  cometh  to  the  tomb.  Now  it 
was  a  cave,  and  a  stone  lay  against  it.  Jesus  saith,  "Take  ye 
away  the  stone."  Martha,  the  sister  of  him  that  was  dead,  saith 
unto  him,  '  Lord,  by  this  time  he  stinketh :  for  he  hath  been  dead 
four  days.'  Jesus  saith  unto  her,  "Said  I  not  unto  thee,  that,  if 
thou  believedst,  thou  shouldest  see  the  glory  of  God?"  So  they 
took  away  the  stone.  And  Jesus  Hfted  up  his  eyes,  and  said, 
"Father,  I  thank  thee  that  thou  heardest  me.  And  I  knew  that 
thou  hearest  me  always :  but  because  of  the  multitude  which 
standeth  around  I  said  it,  that  they  may  beheve  that  thou  didst 
send  me."  And  when  he  had  thus  spoken,  he  cried  with  a  loud 
voice,  "Lazarus,  come  forth."  He  that  was  dead  came  forth, 
bound  hand  and  foot  with  grave-clothes ;  and  his  face  was  bound 
about  with  a  napkin.  Jesus  saith  unto  them,  "Loose  him,  and 
let  him  go." 

Many  therefore  of  the  Jews,  which  came  to  Mary  and  beheld 
that  which  he  did,  believed  on  him.  But  some  of  them  went 
away  to  the  Pharisees,  and  told  them  the  things  which  Jesus  had 
done. 

The  chief  priests  therefore  and  the  Pharisees  gathered  a  council, 
and  said,  'What  do  we?  for  this  man  doeth  many  signs.  If  we 
let  him  thus  alone,  all  men  will  believe  on  him :  and  the  Romans 
will  corne  and  take  away  both  our  place  and  our  nation.'  But  a 
certain  one  of  them,  Caiaphas,  being  high  priest  that  year,  said 
unto  them,  'Ye  know  nothing  at  all,  nor  do  ye  take  account  that 
it  is  expedient  for  you  that  one  man  should  die  for  the  people,  and 
that  the  whole  nation  perish  not.'  Now  this  he  said  not  of  him- 
self: but  being  high  priest  that  year,  he  prophesied  that  Jesus 
should  die  for  the  nation ;  and  not  for  the  nation  only,  but  that 
he  might  also  gather  together  into  one  the  children  of  God  that 
are  scattered  abroad.  So  from  that  day  forth  they  took  counsel 
that  they  might  put  him  to  death. 

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The  Modern  Reader's  Bible  for  Schools  8€- 

Jesus  therefore  walked  no  more  openly  among  the  Jews,  but 
departed  thence  into  the  country  near  to  the  wilderness,  into  a 
city  called  Ephraim ;  and  there  he  tarried  with  the  disciples. 

vii.   Witness  of  the  Multitude  at  the  Entering  into  Jerusalem 

Now  the  Passover  of  the  Jews  was  at  hand:  and  many  went 
up  to  Jerusalem  out  of  the  country  before  the  Passover,  to  purify 
themselves.  They  sought  therefore  for  Jesus,  and  spake  one 
with  another,  as  they  stood  in  the  temple.  What  think  ye?  That 
he  will  not  come  to  the  feast?  Now  the  chief  priests  and  the 
Pharisees  had  given  commandment,  that,  if  any  man  knew  where 
he  was,  he  should  shew  it,  that  they  might  take  him. 

Jesus  therefore  six  days  before  the  Passover  came  to  Bethany, 
where  Lazarus  was,  whom  Jesus  raised  from  the  dead.  So  they 
made  him  a  supper  there :  and  Martha  served ;  but  Lazarus  was 
one  of  them  that  sat  at  meat  with  him.  Mary  therefore  took  a 
pound  of  ointment  of  spikenard,  very  precious,  and  anointed  the 
feet  of  Jesus,  and  wiped  his  feet  with  her  hair :  and  the  house  was 
filled  with  the  odour  of  the  ointment.  But  Judas  Iscariot,  one  of 
his  disciples,  which  should  betray  him,  saith,  ^Why  was  not  this 
ointment  sold  for  three  hundred  pence,  and  given  to  the  poor?' 
Now  this  he  said,  not  because  he  cared  for  the  poor ;  but  because 
he  was  a  thief,  and  having  the  bag  took  away  what  was  put  therein. 
Jesus  therefore  said,  "  Suffer  her  to  keep  it  against  the  day  of  my 
burying.  For  the  poor  ye  have  always  with  you ;  but  me  ye  have 
not  always." 

The  common  people  therefore  of  the  Jews  learned  that  he  was 
there:  and  they  came,  not  for  Jesus'  sake  only,  but  that  they 
might  see  Lazarus  also,  whom  he  had  raised  from  the  dead.  But 
the  chief  priests  took  counsel  that  they  might  put  Lazarus  also 
to  death ;  because  that  by  reason  of  him  many  of  the  Jews  went 
away,  and  believed  on  Jesus. 

On  the  morrow  a  great  multitude  that  had  come  to  the  feast, 
when  they  heard  that  Jesus  was  coming  to  Jerusalem,  took  the 
branches  of  the  palm  trees,  and  went  forth  to  meet  him,  and  cried 
out,  '  Hosanna :  Blessed  is  he  that  cometh  in  the  name  of  the  Lord, 
even  the  King  of  Israel.'    And  Jesus,  having  found  a  young  ass, 

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-^  Philosophical  Gospel  of  John 

sat  thereon;  as  it  is  written,  Fear  not,  daughter  of  Zion:  behold, 
thy  King  cometh,  sitting  on  an  ass's  colt.  These  things  understood 
not  his  disciples  at  the  first:  but  when  Jesus  was  glorified,  then 
remembered  they  that  these  things  were  written  of  him,  and  that 
they  had  done  these  things  unto  him.  The  multitude  therefore 
that  was  with  him  when  he  called  Lazarus  out  of  the  tomb,  and 
raised  him  from  the  dead,  bare  witness.  For  this  cause  also  the 
multitude  went  and  met  him,  for  that  they  heard  that  he  had  done 
this  sign.  The  Pharisees  therefore  said  among  themselves,  Behold 
how  ye  prevail  nothing :  lo,  the  world  is  gone  after  him. 

Now  there  were  certain  Greeks  among  those  that  went  up  to 
worship  at  the  feast:  these  therefore  came  to  Philip,  which  was 
of  Bethsaida  of  Galilee,  and  asked  him,  saying.  Sir,  we  would  see 
Jesus.  Philip  cometh  and  telleth  Andrew:  Andrew  cometh,  and 
Philip,  and  they  tell  Jesus. 

And  Jesus  answereth  them,  saying,  "  The  hour  is  come,  that  the 
Son  of  man  should  be  glorified.  Verily,  verily,  I  say  unto  you, 
Except  a  grain  of  wheat  fall  into  the  earth  and  die,  it  abideth 
by  itself  alone;  but  if  it  die,  it  beareth  much  fruit.  He  that 
loveth  his  hfe  loseth  it ;  and  he  that  hateth  his  life  in  this  world 
shall  keep  it  unto  life  eternal.  If  any  man  serve  me,  let  him  follow 
me ;  and  where  I  am,  there  shall  also  my  servant  be :  if  any  man 
serve  me,  him  will  the  Father  honour.  Now  is  my  soul  troubled ; 
and  what  shall  I  say?  Father,  save  me  from  this  hour.  But 
for  this  cause  came  I  unto  this  hour.  Father,  glorify  thy 
name." 

There  came  therefore  a  voice  out  of  heaven,  saying,  "  I  have 
both  glorified  it,  and  will  glorify  it  again."  The  multitude  there- 
fore, that  stood  by,  and  heard  it,  said  that  it  had  thundered: 
others  said,  An  angel  hath  spoken  to  him. 

Jesus  answered  and  said,  "This  voice  hath  not  come  for  my  sake, 
but  for  your  sakes.  Now  is  the  judgement  of  this  world:  now 
shall  the  prince  of  this  world  be  cast  out.  And  I,  if  I  be  lifted  up 
from  the  earth,  will  draw  all  men  unto  myself."  But  this  he  said, 
signifying  by  what  manner  of  death  he  should  die. 

The  multitude  therefore  answered  him,  'We  have  heard  out  of 
the  law  that  the  Christ  abideth  for  ever:  and  how  sayest  thou, 
The  Son  of  man  must  be  lifted  up?  who  is  this  Son  of  man?' 

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Jesus  therefore  said  unto  them,  "Yet  a  Uttle  while  is  the  light 
among  you.  Walk  while  ye  have  the  light,  that  darkness  over- 
take you  not :  and  he  that  walketh  in  the  darkness  knoweth  not 
whither  he  goeth.  While  ye  have  the  light,  believe  on  the  light, 
that  ye  may  become  sons  of  light."  These  things  spake  Jesus, 
and  he  departed  and  hid  himself  from  them. 

But  though  he  had  done  so  many  signs  before  them,  yet  they 
believed  not  on  him :  that  the  word  of  Isaiah  the  prophet  might 
be  fulfilled,  which  he  spake, 

Lord,  who  hath  believed  our  report  f 

And  to  whom  hath  the  arm  of  the  Lord  been  revealed  f 

For  this  cause  they  could  not  believe,  for  that  Isaiah  said  again, 
He  hath  blinded  their  eyes,  and  he  hardened  their  heart;  lest  they 
should  see  with  their  eyes,  and  perceive  with  their  heart,  and  should 
turn,  and  I  should  heal  them.  These  things  said  Isaiah,  because 
he  saw  his  glory ;  and  he  spake  of  him.  Nevertheless  even  of  the 
rulers  many  believed  on  him;  but  because  of  the  Pharisees  they 
did  not  confess  it,  lest  they  should  be  put  out  of  the  synagogue : 
for  they  loved  the  glory  of  men  more  than  the  glory  of  God. 

And  Jesus  cried  and  said,  ''He  that  beheveth  on  me,  believeth 
not  on  me,  but  on  him  that  sent  me.  And  he  that  beholdeth  me 
beholdeth  him  that  sent  me.  I  am  come  a  light  into  the  world, 
that  whosoever  believeth  on  me  m.ay  not  abide  in  the  darkness. 
And  if  any  man  hear  my  sayings,  and  keep  them  not,  I  judge 
him  not :  for  I  came  not  to  judge  the  world,  but  to  save  the  world. 
He  that  rejecteth  me,  and  receiveth  not  my  sayings,  hath  one  that 
judgeth  him:  the  word  that  I  spake,  the  same  shall  judge  him 
in  the  last  day.  For  I  spake  not  from  myself;  but  the  Father 
which  sent  me,  he  hath  given  me  a  commandment,  what  I  should 
say,  and  what  I  should  speak.  And  I  know  that  his  command- 
ment is  life  eternal:  the  things  therefore  which  I  speak,  even  as 
the  Father  hath  said  unto  me,  so  I  speak." 


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III 

SIGNS  AND  WITNESS  OF  JESUS  AMONG  HIS  OWN 
DISCIPLES 

i.   The  Last  Supper 

Now  before  the  feast  of  the  Passover,  Jesus  knowing  that  his 
hour  was  come  that  he  should  depart  out  of  this  world  unto  the 
Father,  having  loved  his  own  which  were  in  the  world,  he  loved 
them  unto  the  end.  And  during  supper,  the  devil  having  already- 
put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him, 
Jesus,  knowing  that  the  Father  had  given  all  things  into  his  hands, 
and  that  he  came  forth  from  God,  and  goeth  unto  God,  riseth 
from  supper,  and  layeth  aside  his  garments ;  and  he  took  a  towel, 
and  girded  himself.  Then  he  poureth  water  into  the  bason, 
and  began  to  wash  the  disciples'  feet,  and  to  wipe  them  with  the 
towel  wherewith  he  was  girded.  So  he  cometh  to  Simon  Peter. 
He  saith  unto  him,  'Lord,  dost  thou  wash  my  feet?'  Jesus  an- 
swered and  said  unto  him,  "What  I  do  thou  knowest  not  now; 
but  thou  shalt  understand  hereafter."  Peter  saith  unto  him, 
'Thou  shalt  never  wash  my  feet.'  Jesus  answered  him,  "If  I 
wash  thee  not,  thou  hast  no  part  with  me."  Simon  Peter  saith 
unto  him,  'Lord,  not  my  feet  only,  but  also  my  hands  and  my 
head.'  Jesus  saith  to  him,  "He  that  is  bathed  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit :  and  ye  are  clean,  —  but 
not  all."  For  he  knew  him  that  should  betray  him;  therefore 
said  he,  Ye  are  not  all  clean. 

So  when  he  had  washed  their  feet,  and  taken  his  garments,  and 
sat  down  again,  he  said  unto  them,  "Know  ye  what  I  have  done 
to  you?  Ye  call  me,  Master,  and,  Lord :  and  ye  say  well ;  for  so 
I  am.  If  I  then,  the  Lord  and  the  Master,  have  washed  your  feet, 
ye  also  ought  to  wash  one  another's  feet.  For  I  have  given  you 
an  example,  that  ye  also  should  do  as  I  have  done  to  you.  Verily, 
verily,  I  say  unto  you,  A  servant  is  not  greater  than  his  lord; 
neither  one  that  is  sent  greater  than  he  that  sent  him.  If  ye  know 
these  things,  blessed  are  ye  if  ye  do  them.  — 

"I  speak  not  of  you  all :  I  know  whom  I  have  chosen  :  but  that 

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the  scripture  may  be  fulfilled,  He  that  eateth  my  bread  lifted  up  his 
heel  against  me.  From  henceforth  I  tell  you  before  it  come  to 
pass,  that,  when  it  is  come  to  pass,  ye  may  beheve  that  I  am  he.  — 

'' Verily,  verily,  I  say  unto  you,  He  that  receive th  whomsoever 
I  send  receiveth  me ;  and  he  that  receiveth  me  receiveth  him  that 
Sent  me."  — 

When  Jesus  had  thus  said,  he  was  troubled  in  the  spirit,  and 
testified,  and  said,  "Verily,  verily,  I  say  unto  you,  that  one  of  you 
shall  betray  me." 

The  disciples  looked  one  on  another,  doubting  of  whom  he 
spake.  There  was  at  the  table  reclining  in  Jesus'  bosom  one  of 
his  disciples,  whom  Jesus  loved.  Simon  Peter  therefore  beckoneth 
to  him,  and  saith  unto  him,  'Tell  us  who  it  is  of  whom  he  speaketh.' 
He  leaning  back,  as  he  was,  on  Jesus'  breast  saith  unto  him, '  Lord, 
who  is  it  ? ' 

Jesus  therefore  answereth,  "He  it  is,  for  whom  I  shall  dip  the 
sop,  and  give  it  him."  So  when  he  had  dipped  the  sop,  he  taketh 
and  giveth  it  to  Judas,  the  son  of  Simon  Iscariot.  And  after  the 
sop,  then  entered  Satan  into  him.  Jesus  therefore  saith  unto 
him,  "That  thou  doest,  do  quickly."  Now  no  man  at  the  table 
knew  for  what  intent  he  spake  this  unto  him.  For  some  thought, 
because  Judas  had  the  bag,  that  Jesus  said  unto  him.  Buy  what 
things  we  have  need  of  for  the  feast ;  or,  that  he  should  give  some- 
thing to  the  poor. 

He  then  having  received  the  sop  went  out  straightway.  And 
it  was  night. 

a.  Discourse  of  the  Departure  of  Jesus  and  the  Comforter  to  come 

When  therefore  he  was  gone  out,  Jesus  saith,  "Now  is  the  Son 
of  man  glorified,  and  God  is  glorified  in  him ;  and  God  shall  glorify 
him  in  himself,  and  straightway  shall  he  glorify  him.  Little 
children,  yet  a  little  while  I  am  with  you.  Ye  shall  seek  me :  and 
as  I  said  unto  the  Jews,  Whither  I  go,  ye  cannot  come ;  so  now  I 
say  unto  you.  A  new  commandment  I  give  unto  you,  that  ye 
love  one  another;  even  as  I  have  loved  you,  that  ye  also  love 
one  another.  By  this  shall  all  men  know  that  ye  are  my  disciples, 
if  ye  have  love  one  to  another." 

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-^  Philosophical  Gospel  of  John 

Simon  Peter  saith  unto  him,  'Lord,  whither  goest  thou?' 

Jesus  answereth,  ''Whither  I  go,  thou  canst  not  follow  me  now; 
but  thou  shalt  follow  afterwards." 

Peter  saith  unto  him, '  Lord,  why  cannot  I  follow  thee  even  now? 
I  will  lay  down  my  Hfe  for  thee.' 

Jesus  answereth,  "  Wilt  thou  lay  down  thy  Hfe  for  me?  Verily, 
verily,  I  say  unto  thee,  The  cock  shall  not  crow,  till  thou  hast 
denied  me  thrice. 

"  Let  not  your  heart  be  troubled :  ye  believe  in  God,  believe 
also  in  me.  In  my  Father's  house  are  many  mansions ;  if  it  were 
not  so,  I  would  have  told  you ;  for  I  go  to  prepare  a  place  for  you. 
And  if  I  go  and  prepare  a  place  for  you,  I  come  again,  and  will 
receive  you  unto  myself ;  that  where  I  am,  there  ye  may  be  also. 
And  whither  I  go,  ye  know  the  way." 

Thomas  saith  unto  him, '  Lord,  we  know  not  whither  thou  goest ; 
how  know  we  the  way?  '' 

Jesus  saith  unto  him,  "  I  am  the  way,  and  the  truth,  and  the  hfe : 
no  one  cometh  unto  the  Father  but  through  me.  If  ye  had  known 
me,  ye  would  have  known  my  Father  also:  from  henceforth  ye 
know  him,  and  have  seen  him." 

PhiHp  saith  unto  him,  '  Lord,  shew  us  the  Father,  and  it  sufl&ceth 
uc' 

Jesus  saith  unto  him,  "  Have  I  been  so  long  time  with  you,  and 
dost  thou  not  know  me,  PhiHp?  he  that  hath  seen  me  hath  seen 
the  Father:  how  sayest  thou.  Shew  us  the  Father?  BeHevest 
thou  not  that  I  am  in  the  Father,  and  the  Father  in  me  ?  the  words 
that  I  say  unto  you  I  speak  not  from  myself :  but  the  Father  abid- 
ing in  me  doeth  his  works.  Believe  me  that  I  am  in  the  Father  and 
the  Father  in  me :  or  else  believe  me  for  the  very  works'  sake. 
Verily,  verily,  I  say  unto  you.  He  that  believeth  on  me,  the  works 
that  I  do  shall  he  do  also ;  and  greater  works  than  these  shall  he 
do ;  because  I  go  unto  the  Father.  And  whatsoever  ye  shall  ask 
in  my  name,  that  wih  I  do,  that  the  Father  may  be  glorified  in  the 
Son.  If  ye  shall  ask  me  anything  in  my  name,  that  will  I  do.  If 
ye  love  me,  ye  will  keep  my  commandments.  And  I  will  pray  the 
Father,  and  he  shall  give  you  another  Comforter,  that  he  may  be 
with  you  for  ever,  even  the  Spirit  of  truth :  whom  the  world  cannot 
receive ;  for  it  beholdeth  him  not,  neither  knoweth  him :  ye  know 

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him ;  for  he  abideth  with  you,  and  shall  be  in  you.  I  will  not  leave 
you  desolate :  I  come  unto  you.  Yet  a  little  while,  and  the  world 
beholdeth  me  no  more ;  but  ye  behold  me :  because  I  live,  ye  shall 
hve  also.  In  that  day  ye  shall  know  that  I  am  in  my  Father,  and 
ye  in  me,  and  I  in  you.  He  that  hath  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me :  and  he  that  loveth  me  shall 
be  loved  of  my  Father,  and  I  will  love  him,  and  will  manifest 
myself  unto  him." 

Judas  (not  Iscariot)  saith  unto  him,  '  Lord,  what  is  come  to  pass 
that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world  ? ' 

Jesus  answered  and  said  unto  him,  ''  If  a  man  love  me,  he  will 
keep  my  word :  and  my  Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  abode  with  him.  He  that  loveth  me  not  keep- 
eth not  my  words :  and  the  word  which  ye  hear  is  not  mine,  but  the 
Father's  who  sent  me.  These  things  have  I  spoken  unto  you, 
while  yet  abiding  with  you.  But  the  Comforter,  even  the  Holy 
Spirit,  whom  the  Father  will  send  in  my  name,  he  shall  teach  you 
all  things,  and  bring  to  your  remembrance  all  that  I  said  unto  you. 
Peace  I  leave  with  you ;  my  peace  I  give  unto  you :  not  as  the  world 
giveth,  give  I  unto  you.  Let  not  your  heart  be  troubled,  neither 
let  it  be  fearful.  Ye  heard  how  I  said  to  you,  I  go  away,  and  I 
come  unto  you.  If  ye  loved  me,  ye  would  have  rejoiced,  because 
I  go  unto  the  Father :  for  the  Father  is  greater  than  I.  And  now 
I  have  told  you  before  it  come  to  pass,  that,  when  it  is  come  to  pass, 
ye  may  believe.  I  will  no  more  speak  much  with  you,  for  the 
prince  of  the  world  cometh :  and  he  hath  nothing  in  me ;  but  that 
the  world  may  know  that  I  love  the  Father,  and  as  the  Father  gave 
me  commandment,  even  so  I  do.     Arise,  let  us  go  hence." 

in.     Parable  of  the  Vine  :   Relation  of  the  Disciples  to  their  Master 
and  to  the  Father 

"  I  am  the  true  vine,  and  my  Father  is  the  husbandman.  Every 
branch  in  me  that  beareth  not  fruit,  he  taketh  it  away :  and  every 
branch  that  beareth  fruit,  he  cleanseth  it,  that  it  may  bear  more 
fruit.  Already  ye  are  clean  because  of  the  word  which  I  have 
spoken  unto  you.  Abide  in  me,  and  I  in  you.  As  the  branch  can- 
not bear  fruit  of  itself,  except  it  abide  in  the  vine ;   so  neither  can 

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ye,  except  ye  abide  in  me.  I  am  the  vine,  ye  are  the  branches : 
he  that  abideth  in  me,  and  I  in  him,  the  same  beareth  much  fruit : 
for  apart  from  me  ye  can  do  nothing.  If  a  man  abide  not  in  me, 
he  is  cast  forth  as  a  branch,  and  is  withered ;  and  they  gather  them, 
and  cast  them  into  the  fire,  and  they  are  burned.  If  ye  abide  in 
me,  and  my  words  abide  in  you,  ask  whatsoever  ye  will,  and  it  shall 
be  done  unto  you.  Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit ;  and  so  shall  ye  be  my  disciples. 

"  Even  as  the  Father  hath  loved  me,  I  also  have  loved  you : 
abide  ye  in  my  love.  If  ye  keep  my  commandments,  ye  shall  abide 
in  my  love ;  even  as  I  have  kept  my  Father's  commandments,  and 
abide  in  his  love.  These  things  have  I  spoken  unto  you,  that  my 
joy  may  be  in  you,  and  that  your  joy  may  be  fulfilled.  This  is  my 
commandment,  that  ye  love  one  another,  even  as  I  have  loved  you. 
Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his  life 
for  his  friends.  Ye  are  my  friends,  if  ye  do  the  things  which  I 
command  you.  No  longer  do  I  call  you  servants ;  for  the  servant 
knoweth  not  what  his  lord  doeth :  but  I  have  called  you  friends ; 
for  all  things  that  I  heard  from  my  Father  I  have  made  known 
unto  you.  Ye  did  not  choose  me,  but  I  chose  you,  and  appointed 
you,  that  ye  should  go  and  bear  fruit,  and  that  your  fruit  should 
abide :  that  whatsoever  ye  shall  ask  of  the  Father  in  my  name,  he 
may  give  it  you.  These  things  I  command  you,  that  ye  may  love 
one  another. 

"  If  the  world  hateth  you,  know  ye  that  it  hath  hated  me  before 
it  hated  you.  If  ye  were  of  the  world,  the  world  would  love  its 
own :  but  because  ye  are  not  of  the  world,  but  I  chose  you  out  of 
the  world,  therefore  the  world  hateth  you.  Remember  the  word 
that  I  said  unto  you,  A  servant  is  not  greater  than  his  lord.  If 
they  persecuted  me,  they  will  also  persecute  you ;  if  they  kept  my 
word,  they  will  keep  yours  also.  But  all  these  things  will  they  do 
unto  you  for  my  name's  sake,  because  they  know  not  him  that  sent 
me.  If  I  had  not  come  and  spoken  unto  them,  they  had  not  had 
sin :  but  now  they  have  no  excuse  for  their  sin.  He  that  hateth  me 
hateth  my  Father  also.  If  I  had  not  done  among  them  the  works 
which  none  other  did,  they  had  not  had  sin :  but  now  have  they 
both  seen  and  hated  both  me  and  my  Father.  But  this  cometh 
to  pass,  that  the  word  may  be  fulfilled  that  is  written  in  their  law, 

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The  Modern  Reader's  Bible  for  Schools  8«- 

They  hated  me  without  a  cause.  But  when  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  shall  bear  witness  of  me: 
and  ye  also  bear  witness,  because  ye  have  been  with  me  from  the 
beginning.  These  things  have  I  spoken  unto  you,  that  ye  should 
not  be  made  to  stumble.  They  shall  put  you  out  of  the  synagogues : 
yea,  the  hour  cometh,  that  whosoever  killeth  you  shall  think  that 
he  offereth  service  unto  God.  And  these  things  will  they  do,  be- 
cause they  have  not  known  the  Father,  nor  me.  But  these  things 
have  I  spoken  unto  you,  that  when  their  hour  is  come,  ye  may 
remember  them,  how  that  I  told  you. 

"  And  these  things  I  said  not  unto  you  from  the  beginning,  be- 
cause I  was  with  you.  But  now  I  go  unto  him  that  sent  me ;  and 
none  of  you  asketh  me.  Whither  goest  thou?  But  because  I  have 
spoken  these  things  unto  you,  sorrow  hath  filled  your  heart.  Never- 
theless I  tell  you  the  truth ;  It  is  expedient  for  you  that  I  go  away : 
for  if  I  go  not  away,  the  Comforter  will  not  come  unto  you ;  but 
if  I  go,  I  will  send  him  unto  you.  And  he,  when  he  is  come,  will 
convict  the  world  in  respect  of  sin,  and  of  righteousness,  and  of 
judgement :  of  sin,  because  they  believe  not  on  me ;  of  righteous- 
ness, because  I  go  to  the  Father,  and  ye  behold  me  no  more ;  of 
judgement,  because  the  prince  of  this  world  hath  been  judged.  I 
have  yet  many  tilings  to  say  unto  you,  but  ye  cannot  bear  them 
now.  Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  shall  guide 
you  into  all  the  truth :  for  he  shall  not  speak  from  himself ;  but 
what  things  soever  he  shall  hear,  these  shall  he  speak :  and  he  shall 
declare  unto  you  the  things  that  are  to  come.  He  shall  glorify 
me :  for  he  shall  take  of  mine,  and  shall  declare  it  unto  you.  All 
things  whatsoever  the  Father  hath  are  mine :  therefore  said  I,  that 
he  taketh  of  mine,  and  shall  declare  it  unto  you.  A  httle  while, 
and  ye  behold  me  no  more ;  and  again  a  Httle  while,  and  ye  shall 
see  me." 

Some  of  his  disciples  therefore  said  one  to  another,  '  What  is  this 
that  he  saith  unto  us,  A  little  while,  and  ye  behold  me  not ;  and 
again  a  little  while,  and  ye  shall  see  me :  and.  Because  I  go  to  the 
Father?  '  They  said  therefore, '  What  is  this  that  he  saith,  A  little 
while  ?    We  know  not  what  he  saith.' 

Jesus  perceived  that  they  were  desirous  to  ask  him,  and  he  said 

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-^  Philosophical   Gospel  of  John 

unto  them,  *'  Do  ye  inquire  among  yourselves  concerning  this, 
that  I  said,  A  little  while,  and  ye  behold  me  not,  and  again  a  little 
while,  and  ye  shall  see  me?  Verily,  verily,  I  say  unto  you,  that  ye 
shall  weep  and  lament,  but  the  world  shall  rejoice:  ye  shall  be 
sorrowful,  but  your  sorrow  shall  be  turned  into  joy.  A  woman 
when  she  is  in  travail  hath  sorrow,  because  her  hour  is  come :  but 
when  she  is  delivered  of  the  child,  she  remembereth  no  more  the 
anguish,  for  the  joy  that  a  man  is  born  into  the  world.  And  ye 
therefore  now  have  sorrow:  but  I  will  see  you  again,  and  your 
heart  shall  rejoice,  and  your  joy  no  one  taketh  away  from  you. 
And  in  that  day  ye  shall  ask  me  no  question.  Verily,  verily,  I 
say  unto  you,  If  ye  shall  ask  anything  of  the  Father,  he  will  give  it 
you  in  my  name.  Hitherto  have  ye  asked  nothing  in  my  name : 
ask,  and  ye  shall  receive,  that  your  joy  may  be  fulfilled.  These 
things  have  I  spoken  unto  you  in  proverbs  :  the  hour  cometh,  when 
I  shall  no  more  speak  unto  you  in  proverbs,  but  shall  tell  you 
plainly  of  the  Father.  In  that  day  ye  shall  ask  in  my  name :  and 
I  say  not  unto  you,  that  I  will  pray  the  Father  for  you ;  for  the 
Father  himself  loveth  you,  because  ye  have  loved  me,  and  have 
believed  that  I  came  forth  from  the  Father.  I  came  out  from  the 
Father,  and  am  come  into  the  world :  again,  I  leave  the  world,  and 
go  unto  the  Father." 

His  disciples  say,  '  Lo,  now  speakest  thou  plainly,  and  speakest 
no  proverb.  Now  know  we  that  thou  knowest  all  things,  and  need- 
est  not  that  any  man  should  ask  thee :  by  this  we  believe  that  thou 
camest  forth  from  God.' 

Jesus  answered  them,  "  Do  ye  now  believe?  Behold,  the  hour 
cometh,  yea,  is  come,  that  ye  shall  be  scattered,  every  man  to  his 
own,  and  shall  leave  me  alone :  and  yet  I  am  not  alone,  because 
the  Father  is  with  me.  These  things  have  I  spoken  unto  you, 
that  in  me  ye  may  have  peace.  In  the  world  ye  have  tribulation : 
but  be  of  good  cheer ;  I  have  overcome  the  world." 

iv.     Jesus^  Prayer  to  the  Father  for  the  Disciples 

These  things  spake  Jesus ;  and  lifting  up  his  eyes  to  heaven,  he 
said,  "  Father,  the  hour  is  come ;  glorify  thy  Son,  that  the  Son  may 
glorify  thee :  even  as  thou  gavest  him  authority  over  all  flesh,  that 

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The  Modern  Reader's  Bible  for  Schools  »- 

whatsoever  thou  hast  given  him,  to  thern  he  should  give  eternal 
life.  And  this  is  life  eternal,  that  they  should  know  thee  the  only 
true  God,  and  him  whom  thou  didst  send,  even  Jesus  Christ.  I 
glorified  thee  on  the  earth,  having  accompHshed  the  work  which 
thou  hast  given  me  to  do.  And  now,  O  Father,  glorify  thou  me 
with  thine  own  self  with  the  glory  which  I  had  with  thee  before 
the  world  was.  I  manifested  thy  name  unto  the  men  whom  thou 
gavest  me  out  of  the  world :  thine  they  were,  and  thou  gavest  them 
to  me ;  and  they  have  kept  thy  word.  Now  they  know  that  all 
things  whatsoever  thou  hast  given  me  are  from  thee :  for  the  words 
which  thou  gavest  me  I  have  given  unto  them ;  and  they  received 
them,  and  knew  of  a  truth  that  I  came  forth  from  thee,  and  they 
beHeved  that  thou  didst  send  me.  I  pray  for  them :  I  pray  not  for 
the  world,  but  for  those  whom  thou  hast  given  me ;  for  they  are 
thine :  and  all  things  that  are  mine  are  thine,  and  thine  are  mine : 
and  I  am  glorified  in  them.  And  I  am  no  more  in  the  world,  and 
these  are  in  the  world,  and  I  come  to  thee.  Holy  Father,  keep  them 
in  thy  name  which  thou  hast  given  me,  that  they  may  be  one,  even 
as  we  are.  While  I  was  with  them,  I  kept  them  in  thy  name  which 
thou  hast  given  me :  and  I  guarded  them,  and  not  one  of  them  per- 
ished, but  the  son  of  perdition ;  that  the  scripture  might  be  fulfilled. 
But  now  I  come  to  thee ;  and  these  things  I  speak  in  the  world, 
that  they  may  have  my  joy  fulfilled  in  themselves.  I  have  given 
them  thy  word ;  and  the  world  hated  them,  because  they  are  not  of 
the  world,  even  as  I  am  not  of  the  world.  I  pray  not  that  thou 
shouldest  take  them  from  the  world,  but  that  thou  shouldest  keep 
them  from  the  evil  one.  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world.  Sanctify  them  in  the  truth :  thy  word  is  truth. 
As  thou  didst  send  me  into  the  world,  even  so  sent  I  them  into  the 
world.  And  for  their  sakes  I  sanctify  myself,  that  they  themselves 
also  may  be  sanctified  in  truth.  Neither  for  these  only  do  I  pray, 
but  for  them  also  that  beHeve  on  me  through  their  word ;  that  they 
may  all  be  one ;  even  as  thou.  Father,  art  in  me,  and  I  in  thee,  that 
they  also  may  be  in  us :  that  the  world  may  believe  that  thou  didst 
send  me.  And  the  glory  which  thou  hast  given  me  I  have  given 
unto  them ;  that  they  may  be  one,  even  as  we  are  one ;  I  in  them, 
and  thou  in  me,  that  they  may  be  perfected  into  one;  that  the 
world  may  know  that  thou  didst  send  me,  and  lovedst  them,  even 

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-^  Philosophical  Gospel  of  John 

as  thou  lovedst  me.  Father,  that  which  thou  hast  given  me,  I  will 
that,  where  I  am,  they  also  may  be  with  me ;  that  they  may  behold 
my  glory,  which  thou  hast  given  me :  for  thou  lovedst  me  before  the 
foundation  of  the  world.  O  righteous  Father,  the  world  knew  thee 
not,  but  I  knew  thee ;  and  these  knew  that  thou  didst  send  me ; 
and  I  made  known  unto  them  thy  name,  and  will  make  it  known ; 
that  the  love  wherewith  thou  lovedst  me  may  be  in  them^  and  I 
in  them." 


IV 
THE  PASSION  AND   RESURRECTION  OF  JESUS 

i.     The  Arrest  and  Witness  before  the  High  Priest  and  Pilate 

When  Jesus  had  spoken  these  words,  he  went  forth  with  his  dis- 
ciples over  the  brook  Kidron,  where  was  a  garden,  into  the  which  he 
entered,  himself  and  his  disciples.  Now  Judas  also,  which  be- 
trayed him,  knew  the  place :  for  Jesus  oft-times  resorted  thither 
with  his  disciples.  Judas  then,  having  received  the  band  of  soldiers, 
and  officers  from  the  chief  priests  and  the  Pharisees,  cometh  thither 
with  lanterns  and  torches  and  weapons.  Jesus  therefore,  knowing 
all  the  things  that  were  coming  upon  him,  went  forth,  and  saith 
unto  them.  Whom  seek  ye?  They  answered  him,  Jesus  of  Naza- 
reth. Jesus  saith  unto  them,  I  am  he.  And  Judas  also,  which 
betrayed  him,  was  standing  with  them.  When  therefore  he  said 
unto  them,  I  am  he,  they  went  backward,  and  fell  to  the  ground. 
Again  therefore  he  asked  them.  Whom  seek  ye?  And  they  said, 
Jesus  of  Nazareth.  Jesus  answered,  I  told  you  that  I  am  he :  if 
therefore  ye  seek  me,  let  these  go  their  way :  that  the  word  might 
be  fulfilled  which  he  spake.  Of  those  whom  thou  hast  given  me  I  lost 
not  one.  Simon  Peter  therefore  having  a  sword  drew  it,  and  struck 
the  high  priest's  servant,  and  cut  off  his  right  ear.  Now  the  ser- 
vant's name  was  Malchus.  Jesus  therefore  said  unto  Peter,  Put 
up  the  sword  into  the  sheath :  the  cup  which  the  Father  hath  given 
me,  shall  I  not  drink  it  ? 

So  the  band  and  the  chief  captain,  and  the  officers  of  the  Jews, 
seized  Jesus  and  bound  him,  and  led  him  to  Annas  first ;    for  he 

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The  Modern  Reader's  Bible  for  Schools  8«- 

was  father  in  law  to  Caiaphas,  which  was  high  priest  that  year. 
Now  Caiaphas  was  he  which  gave  counsel  to  the  Jews,  that  it  was 
expedient  that  one  man  should  die  for  the  people. 

And  Simon  Peter  followed  Jesus,  and  so  did  another  disciple. 
Now  that  disciple  was  known  unto  the  high  priest,  and  entered  in 
with  Jesus  into  the  court  of  the  high  priest ;  but  Peter  was  standing 
at  the  door  \vithout.  So  the  other  disciple,  which  was  known  unto 
the  high  priest,  went  out  and  spake  unto  her  that  kept  the  door,  and 
brought  in  Peter.  The  maid  therefore  that  kept  the  door  saith 
unto  Peter,  Art  thou  also  one  of  tliis  man's  disciples?  He  saith, 
I  am  not.  Now  the  servants  and  the  officers  were  standing  there, 
having  made  a  fire  of  coals ;  for  it  was  cold ;  and  they  were  warming 
themselves :  and  Peter  also  was  with  them,  standing  and  warming 
himself. 

The  high  priest  therefore  asked  Jesus  of  his  disciples,  and  of  his 
teaching.  Jesus  answered  him,  "  I  have  spoken  openly  to  the 
world ;  I  ever  taught  in  synagogues,  and  in  the  temple,  where  all 
the  Jews  come  together;  and  in  secret  spake  I  nothing.  Why 
askest  thou  me  ?  ask  them  that  have  heard  me,  what  I  spake  unto 
them :  behold,  these  know  the  things  which  I  said."  And  when  he 
had  said  this,  one  of  the  officers  standing  by  struck  Jesus  with  his 
hand,  saying, '  Answerest  thou  the  high  priest  so  ?  '  Jesus  answered 
him,  "  If  I  have  spoken  evil,  bear  witness  of  the  evil :  but  if  well, 
why  smitest  thou  me?  "  Annas  therefore  sent  him  bound  unto 
Caiaphas  the  high  priest. 

Now  Simon  Peter  was  standing  and  warming  himself.  They 
said  therefore  unto  him.  Art  thou  also  one  of  his  disciples?  He 
denied,  and  said,  I  am  not.  One  of  the  servants  of  the  high  priest, 
being  a  kinsman  of  him  whose  ear  Peter  cut  off,  saith.  Did  not  I 
see  thee  in  the  garden  with  him?  Peter  therefore  denied  again: 
and  straightway  the  cock  crew. 

They  lead  Jesus  therefore  from  Caiaphas  into  the  palace :  and  it 
was  early ;  and  they  themselves  entered  not  into  the  palace,  that 
they  might  not  be  defiled,  but  might  eat  the  Passover. 

Pilate  therefore  went  out  unto  them,  and  saith,  '  What  accusa- 
tion bring  ye  against  tliis  man  ?  ' 

They  answered  and  said  unto  him, '  If  this  man  were  not  an  evil- 
doer, we  should  not  have  deUvered  him  up  unto  thee.' 

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Pilate  therefore  said  unto  them, '  Take  him  yourselves,  and  judge 
him  according  to  your  law.' 

The  Jews  said  unto  him,  '  It  is  not  lawful  for  us  to  put  any  man 
to  death : '  that  the  word  of  Jesus  might  be  fulfilled,  which  he  spake, 
signifying  by  what  manner  of  death  he  should  die. 

Pilate  therefore  entered  again  into  the  palace,  and  called  Jesus, 
and  said  unto  him,  '  Art  thou  the  Kang  of  the  Jews  ?  ' 

Jesus  answered,  "  Sayest  thou  this  of  thyself,  or  did  others  tell 
it  thee  concerning  me?  " 

Pilate  answered,  '  Am  I  a  Jew  ?  Thine  own  nation  and  the  chief 
priests  dehvered  thee  unto  me :   what  hast  thou  done  ?  ' 

Jesus  answered,  "  My  kingdom  is  not  of  this  world :  if  my 
kingdom  were  of  this  world,  then  would  my  servants  fight,  that  I 
should  not  be  delivered  to  the  Jews :  but  now  is  my  kingdom  not 
from  hence." 

Pilate  therefore  said  unto  him,  '  Art  thou  a  king  then?  ' 

Jesus  answered,  "  Thou  sayest  that  I  am  a  king.  To  this  end 
have  I  been  born,  and  to  this  end  am  I  come  into  the  world,  that 
I  should  bear  witness  unto  the  truth.  Every  one  that  is  of  the 
truth  heareth  my  voice." 

Pilate  saith  unto  him, '  What  is  truth  ?  ' 

And  when  he  had  said  this,  he  went  out  again  unto  the  Jews,  and 
saith  unto  them,  '  I  find  no  crime  in  him.  But  ye  have  a  custom, 
that  I  should  release  unto  you  one  at  the  Passover :  will  ye  therefore 
that  I  release  unto  you  the  King  of  the  Jews  ?  ' 

They  cried  out  therefore  again,  saying,  '  Not  this  man,  but  Bar- 
abbas.'     Now  Barabbas  was  a  robber. 

Then  Pilate  therefore  took  Jesus  and  scourged  him.  And  the 
soldiers  plaited  a  crown  of  thorns,  and  put  it  on  his  head,  and 
arrayed  him  in  a  purple  garment ;  and  they  came  unto  him,  and 
said.  Hail,  King  of  the  Jews!  and  they  struck  him  with  their 
hands. 

And  Pilate  went  out  again,  and  saith  unto  them,  '  Behold,  I 
bring  him  out  to  you,  that  ye  may  know  that  I  find  no  crime  in  him.' 
Jesus  therefore  came  out,  wearing  the  crown  of  thorns  and  the  pur- 
ple garment.     And  Pilate  saith  unto  them,  '  Behold,  the  man !  ' 

When  therefore  the  chief  priests  and  the  ofiicers  saw  him,  they 
cried  out,  saying,  '  Crucify  him,  crucify  him.' 
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The  Modern  Reader's  Bible  for  Schools  Q^ 

Pilate  saith  unto  them,  '  Take  him  yourselves,  and  crucify  him : 
for  I  find  no  crime  in  him.' 

The  Jews  answered  him,  '  We  have  a  law,  and  by  that  law  he 
ought  to  die,  because  he  made  himself  the  Son  of  God.' 

When  Pilate  therefore  heard  this  saying,  he  was  the  more  afraid ; 
and  he  entered  into  the  palace  again,  and  saith  unto  Jesus, '  Whence 
art  thou?  ' 

But  Jesus  gave  him  no  answer. 

Pilate  therefore  saith  unto  him,  '  Speakest  thou  not  unto  me? 
knowest  thou  not  that  I  have  power  to  release  thee,  and  have  power 
to  crucify  thee?  ' 

Jesus  answered  him,  "  Thou  wouldest  have  no  power  against  me, 
except  it  were  given  thee  from  above :  therefore  he  that  delivered 
me  unto  thee  hath  greater  sin." 

Upon  this  Pilate  sought  to  release  him :  but  the  Jews  cried  out, 
saying,  If  thou  release  this  man,  thou  art  not  Caesar's  friend :  every 
one  that  maketh  himself  a  king  speaketh  against  Caesar.  When 
Pilate  therefore  heard  these  words,  he  brought  Jesus  out,  and  sat 
down  on  the  judgement-seat  at  a  place  called  '  The  Pavement,' 
but  in  Hebrew,  '  Gabbatha.'  Now  it  was  the  Preparation  of  the 
Passover :  it  was  about  the  sixth  hour.  And  he  saith  unto  the  Jews, 
'  Behold,  your  king  ! ' 

They  therefore  cried  out,  '  Away  with  him,  away  with  him,  cru- 
cify him.' 

Pilate  saith  unto  them,  '  Shall  I  crucify  your  Eang  ?  ' 

The  chief  priests  answered,  '  We  have  no  king  but  Caesar.' 

Then  therefore  he  delivered  him  unto  them  to  be  crucified. 

ii.    The  Crucifixion 

They  took  Jesus  therefore :  and  he  went  out,  bearing  the  cross 
for  himself,  unto  the  place  called  '  The  place  of  a  skull,'  which  is 
called  in  Hebrew  '  Golgotha  ' :  where  they  crucified  him,  and  with 
him  two  others,  on  either  side  one,  and  Jesus  in  the  midst.  And 
Pilate  wrote  a  title  also,  and  put  it  on  the  cross.  And  there  was 
written, 

3esus  of  Na^aretfj,  tJje  Muq  of  t!je  3t^» 

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-^  Philosophical  Gospel  of  John 

This  title  therefore  read  many  of  the  Jews :  for  the  place  where  Jesus 
was  crucified  was  nigh  to  the  city :  and  it  was  written  in  Hebrew, 
and  in  Latin,  and  in  Greek.  The  chief  priests  of  the  Jews  therefore 
said  to  Pilate,  Write  not,  The  King  of  the  Jews ;  but,  that  he  said, 
I  am  King  of  the  Jews.     Pilate  answered.  What  I  have  written  I 

have  written.  ..    • 

•it 

The  soldiers  therefore,  when  they  had  crucified  Jesus,  took  his 
garments,  and  made  four  parts,  to  every  soldier  a  part ;  and  also  the 
coat :  now  the  coat  was  without  seam,  woven  from  the  top  through- 
out. They  said  therefore  one  to  another.  Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it  shall  be :  that  the  scripture  might  be  ful- 
filled, which  saith. 

They  parted  my  garments  among  them^ 
And  upon  tny  vesture  did  they  cast  lots. 

These  things  therefore  the  soldiers  did.  But  there  were  standing 
by  the  cross  of  Jesus  his  mother,  and  his  mother's  sister,  Mary  the 
wife  of  Clopas,  and  Mary  Magdalene.  When  Jesus  therefore  saw 
his  mother,  and  the  disciple  standing  by,  whom  he  loved,  he  saith 
unto  his  mother,  "  Woman,  behold  thy  son !  "  Then  saith  he  to 
the  disciple,  ''  Behold,  thy  mother !  "  And  from  that  hour  the 
disciple  took  her  unto  his  own  home. 

After  this  Jesus,  knowing  that  all  things  are  now  finished,  that 
the  scripture  might  be  accomplished,  saith,  I  thirst.  There  was 
set  there  a  vessel  full  of  vinegar :  so  they  put  a  sponge  full  of  the 
vinegar  upon  hyssop,  and  brought  it  to  his  mouth.  When  Jesus 
therefore  had  received  the  vinegar,  he  said.  It  is  finished :  and  he 
bowed  his  head,  and  gave  up  his  spirit. 

The  Jews  therefore,  because  it  was  the  Preparation,  that  the 
bodies  should  not  remain  on  the  cross  upon  the  sabbath  (for  the 
day  of  that  sabbath  was  a  high  day),  asked  of  Pilate  that  their  legs 
might  be  broken,  and  that  they  might  be  taken  away.  The  soldiers 
therefore  came,  and  brake  the  legs  of  the  first,  and  of  the  other 
which  was  crucified  with  him :  but  when  they  came  to  Jesus,  and 
saw  that  he  was  dead  already,  they  brake  not  his  legs :  howbeit 
one  of  the  soldiers  with  a  spear  pierced  his  side,  and  straightway 
there  came  out  blood  and  water. 

And  he  that  hath  seen  hath  borne  witness,  and  his  witness  is 

243 


The  Modern  Reader's  Bible  for  Schools  »- 

true :  and  he  knoweth  that  he  saith  true,  that  ye  also  may  beheve. 
For  these  things  came  to  pass,  that  the  scripture  might  be  fulfilled, 
A  bone  of  him  shall  not  be  broken.  And  again  another  scripture 
saith,  They  shall  look  on  him  whom  they  pierced. 

And  after  these  things  Joseph  of  Arimathaea,  being  a  disciple  of 
Jesus,  but  secretly  for  fear  of  the  Jews,  asked  of  Pilate  that  he  might 
take  away  the  body  of  Jesus :  and  Pilate  gave  him  leave.  He  came 
therefore,  and  took  away  his  body.  And  there  came  also  Nicode- 
mus,  he  who  at  the  first  came  to  him  by  night,  bringing  a  mixture 
of  myrrh  and  aloes,  about  a  hundred  pound  weight.  So  they  took 
the  body  of  Jesus,  and  bound  it  in  linen  cloths  with  the  spices,  as 
the  custom  of  the  Jews  is  to  bury.  Now  in  the  place  where  he  was 
crucified  there  was  a  garden ;  and  in  the  garden  a  new  tomb  wherein 
was  never  man  yet  laid.  There  then  because  of  the  Jews'  Prepara- 
tion (for  the  tomb  was  nigh  at  hand)  they  laid  Jesus. 

Hi.     The  Resurrection  Signs 

Now  on  the  first  day  of  the  week  cometh  Mary  Magdalene  early, 
while  it  was  yet  dark,  unto  the  tomb,  and  seeth  the  stone  taken 
away  from  the  tomb.  She  runneth  therefore,  and  cometh  to  Simon 
Peter,  and  to  the  other  disciple,  whom  Jesus  loved,  and  saith  unto 
them.  They  have  taken  away  the  Lord  out  of  the  tomb,  and  we 
know  not  where  they  have  laid  him.  Peter  therefore  went  forth, 
and  the  other  disciple,  and  they  went  toward  the  tomb.  And  they 
ran  both  together :  and  the  other  disciple  outran  Peter,  and  came 
first  to  the  tomb ;  and  stooping  and  looking  in,  he  seeth  the  linen 
cloths  lying ;  yet  entered  he  not  in.  Simon  Peter  therefore  also 
cometh,  following  him,  and  entered  into  the  tomb;  and  he  be- 
holdeth  the  linen  cloths  lying,  and  the  napkin,  that  was  upon  his 
head,  not  lying  with  the  Hnen  cloths,  but  rolled  up  in  a  place  by 
itself.  Then  entered  in  therefore  the  other  disciple  also,  which 
came  first  to  the  tomb,  and  he  saw,  and  beHeved.  For  as  yet  they 
knew  not  the  scripture,  that  he  must  rise  again  from  the  dead.  So 
the  disciples  went  away  again  unto  their  own  home. 

But  Mary  was  standing  without  at  the  tomb  weeping :  so,  as  she 
wept,  she  stooped  and  looked  into  the  tomb ;  and  she  beholdeth 
two  angels  in  white  sitting,  one  at  the  head,  and  one  at  the  feet, 
where  the  body  of  Jesus  had  lain.     And  they  say  unto  her, '  Woman, 

244 


■^  Philosophical  Gospel  of  John 

why  weepest  thou?  '  She  saith  unto  them,  '  Because  they  have 
taken  away  my  Lord,  and  I  know  not  where  they  have  laid  him.' 
When  she  had  thus  said,  she  turned  herself  back,  and  beholdeth 
Jesus  standing,  and  knew  not  that  it  was  Jesus.  Jesus  saith  unto 
her,  "  Woman,  why  weepest  thou?  whom  seekest  thou?  "  She, 
supposing  him  to  be  the  gardener,  saith  unto  him, '  Sir,  if  thou  hast 
borne  him  hence,  tell  me  where  thou  hast  laid  him,  and  I  will  take 
him  away.'  Jesus  saith  unto  her,  ''  Mary."  She  turneth  herself, 
and  saith  unto  him  in  Hebrew, '  Rabboni ;  '  which  is  to  say,  Master. 
Jesus  saith  to  her,  "  Touch  me  not ;  for  I  am  not  yet  ascended  unto 
the  Father :  but  go  unto  my  brethren,  and  say  to  them,  I  ascend 
unto  my  Father  and  your  Father,  and  my  God  and  your  God." 
Mary  Magdalene  cometh  and  telleth  the  disciples,  I  have  seen  the 
Lord ;  and  how  that  he  had  said  these  things  unto  her. 

When  therefore  it  was  evening,  on  that  day,  the  first  day  of  the 
week,  and  when  the  doors  were  shut  where  the  disciples  were,  for 
fear  of  the  Jews,  Jesus  came  and  stood  in  the  midst,  and  saith  unto 
them,  "  Peace  be  unto  you."  And  when  he  had  said  this,  he  shewed 
unto  them  his  hands  and  his  side.  The  disciples  therefore  were 
glad,  when  they  saw  the  Lord.  Jesus  therefore  said  to  them  again, 
"  Peace  be  unto  you :  as  the  Father  hath  sent  me,  even  so  send  I 
you."  And  when  he  had  said  this,  he  breathed  on  them,  and  saith 
unto  them,  "  Receive  ye  the  Holy  Ghost :  whose  soever  sins  ye 
forgive,  they  are  forgiven  unto  them ;  whose  soever  sins  ye  retain, 
they  are  retained."  But  Thomas,  one  of  the  twelve,  called  Didy- 
mus,  was  not  with  them  when  Jesus  came.  The  other  disciples 
therefore  said  unto  him,  '  We  have  seen  the  Lord.'  But  he  said 
unto  them,  '  Except  I  shall  see  in  his  hands  the  print  of  the  nails, 
and  put  my  finger  into  the  print  of  the  nails,  and  put  my  hand  into 
his  side,  I  will  not  believe.'  And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them.  Jesus  cometh,  the  doors 
being  shut,  and  stood  in  the  midst,  and  said,  "Peace  be  unto  you." 
Then  saith  he  to  Thomas,  "  Reach  hither  thy  finger,  and  see  my 
hands ;  and  reach  hither  thy  hand,  and  put  it  into  my  side :  and 
be  not  faithless,  but  beheving."  Thomas  answered  and  said  unto 
him,  '  My  Lord  and  my  God.'  Jesus  saith  unto  him,  "  Because 
thou  hast  seen  me,  thou  hast  beHeved :  blessed  are  they  that  have 
not  seen,  and  yet  have  believed." 

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The  Modern  Reader's  Bible  for  Schools  e«- 


Many  other  signs  therefore  did  Jesus  in  the  presence  of  the  dis- 
ciples, which  are  not  written  in  this  book :  but  these  are  written, 
that  ye  may  beheve  that  Jesus  is  the  Christ,  the  Son  of  God ;  and 
that  believing  ye  may  have  life  in  his  name. 


EPILOGUE 

A  PERSONAL  REMINISCENCE 

After  these  things  Jesus  manifested  himself  again  to  the  disciples 
at  the  sea  of  Tiberias ;  and  he  manifested  himself  on  this  wise. 
There  were  together  Simon  Peter,  and  Thomas  called  Didymus, 
and  Nathanael  of  Cana  in  Galilee,  and  the  sons  of  Zebedee,  and 
two  other  of  his  disciples.  Simon  Peter  saith  unto  them,  I  go  a 
fishing.  They  say  unto  him,  We  also  come  with  thee.  They  went 
forth,  and  entered  into  the  boat ;  and  that  night  they  took  nothing. 
But  when  day  was  now  breaking,  Jesus  stood  on  the  beach :  how- 
beit  the  disciples  knew  not  that  it  was  Jesus.  Jesus  therefore  saith 
unto  them,  "  Children,  have  ye  aught  to  eat?  "  They  answered 
him,  '  No.'  And  he  said  unto  them,  "  Cast  the  net  on  the  right 
side  of  the  boat,  and  ye  shall  find,"  They  cast  therefore,  and  now 
they  were  not  able  to  draw  it  for  the  multitude  of  fishes.  That 
disciple  therefore  whom  Jesus  loved  saith  unto  Peter,  '  It  is  the 
Lord.'  So  when  Simon  Peter  heard  that  it  was  the  Lord,  he  girt 
his  coat  about  him  (for  he  was  naked),  and  cast  himself  into  the  sea. 
But  the  other  disciples  came  in  the  little  boat  (for  they  were  not 
far  from  the  land,  but  about  two  hundred  cubits  off),  dragging  the 
net  full  of  fishes.  So  when  they  got  out  upon  the  land,  they  see  a 
fire  of  coals  there,  and  fish  laid  thereon,  and  bread.  Jesus  saith 
unto  them,  "  Bring  of  the  fish  which  ye  have  now  taken."  Simon 
Peter  therefore  went  up,  and  drew  the  net  to  land,  full  of  great 
fishes,  a  hundred  and  fifty  and  three:  and  for  all  there  were  so 
many,  the  net  was  not  rent.  Jesus  saith  unto  them,  "  Come  and 
break  your  fast."  And  none  of  the  disciples  durst  inquire  of  him, 
Who  art  thou?  knowing  that  it  was  the  Lord.  Jesus  cometh,  and 
taketh  the  bread,  and  giveth  them,  and  the  fish  likewise.     This  is 

246 


^  Philosophical  Gospel  of  John 

now  the  third  time  that  Jesus  was  manifested  to  the  disciples,  after 
that  he  was  risen  from  the  dead. 

So  when  they  had  broken  their  fast,  Jesus  saith  to  Simon  Peter, 
"  Simon,  son  of  John,  lovest  thou  me  more  than  these?  " 

He  saith  unto  him,  '  Yea,  Lord ;  thou  knowest  that  I  love  thee.' 

He  saith  unto  him,  "  Feed  my  lambs." 

He  saith  to  him  again  a  second  time,  "  Simon,  son  of  John, 
lovest  thou  me?  " 

He  saith  unto  him,  '  Yea,  Lord :  thou  knowest  that  I  love  thee.' 

He  saith  unto  him,  "  Tend  my  sheep." 

He  saith  imto  him  the  tliird  time,  "  Simon,  son  of  John,  lovfest 
thou  me?  " 

Peter  was  grieved  because  he  said  unto  him  the  third  time,  Lovest 
thou  me  ?  And  he  said  unto  him,  '  Lord,  thou  knowest  all  things ; 
thou  knowest  that  I  love  thee.' 

Jesus  saith  unto  him, ''  Feed  my  sheep.  Verily,  verily,  I  say  unto 
thee,  When  thou  wast  young,  thou  girdedst  thyself,  and  walkedst 
whither  thou  wouldest:  but  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee,  and  carry  thee 
whither  thou  wouldest  not." 

Now  this  he  spake,  signifying  by  what  manner  of  death  he  should 
glorify  God.  And  when  he  had  spoken  this,  he  saith  unto  him, 
"  Follow  me." 

Peter,  turning  about,  seeth  the  disciple  whom  Jesus  loved  follow- 
ing ;  which  also  leaned  back  on  his  breast  at  the  supper,  and  said. 
Lord,  who  is  he  that  betrayeth  thee?  Peter  therefore  seeing  him 
saith  to  Jesus,  '  Lord,  and  what  shall  this  man  do  ?  '  Jesus  saith 
unto  him,  "  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee? 
follow  thou  me." 

This  saying  therefore  went  forth  among  the  brethren,  that  that 
disciple  should  not  die :  yet  Jesus  said  not  unto  him,  that  he  should 
not  die ;  but.  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee?  * 

And  there  are  also  many  other  things  which  Jesus  did,  the  which 
if  they  should  be  written  every  one,  I  suppose  that  even  the  world 
itself  would  not  contain  the  books  that  should  be  written. 

*  This  is  the  disciple  which  beareth  witness  of  these  things,  and  wrote  these  things : 
and  we  know  that  his  witness  is  true. 

247 


INTRODUCTION   TO 
THE    ACTS    OF   THE    APOSTLES 

The  opening  words  of  the  book  announce  it  as  a  continuation 
of  the  Gospel  of  Luke,  coming  from  the  same  author,  and  addressed 
to  the  same  "  Theophilus."  If  the  Acts  of  the  Apostles  strikes 
the  reader  as  different  in  character  from  the  Gospel  of  Luke,  it  is 
because  the  material  with  which  the  two  books  are  dealing  is  so 
different. 

There  is  another  point  of  authorship,  which  is  of  great  interest. 
As  the  book  proceeds,  every  reader  notices,  at  certain  points,  a 
change  in  the  pronouns  of  the  narration,  from  "  they  "  to  "  we." 
This  has  often  been  understood  to  imply  that  Luke  was  himself 
a  companion  of  Paul  in  some  of  his  journeyings.  And  this  may  very 
possibly  have  been  the  case.  But  all  that  the  change  of  pronouns 
necessarily  implies  is  that  the  author  of  the  Book  of  Acts,  in  certain 
sections  of  it,  transcribes  the  notes  of  one  who  was  present  at  some 
of  the  events,  his  own  notes  or  the  notes  of  some  other  person. 
The  careful  reader  will  be  on  the  lookout  for  these  ''we"  sections 
of  the  narrative ;  and  will  feel  how  they  add  to  the  interest  of  the 
book  the  vividness  which  always  comes  from  an  eyewitness  of  what 
is  being  told. 

The  general  nature  of  the  book  is  conveyed  by  its  title,  the  "  Acts 
of  the  Apostles."  The  Greek  word  apostles  corresponds  to  our 
words  missionaries,  or  commissioners.  If  we  wish  to  understand 
the  proceedings  of  commissioners,  we  must  carefully  study  the 
commission  which  it  is  given  them  to  execute.  Accordingly,  the 
opening  section  of  the  book  narrates,  briefly,  the  Commission  of 
Jesus  to  his  Apostles.  A  saying  of  Jesus  is  recorded  in  the  Gospel 
of  John  which  seems  strange  to  every  reader,  which  must  have 
seemed  doubly  strange  to  those  who  received  the  word  direct  from 
the  lips  of  the  Master.  Speaking  in  the  privacy  of  intimate  com- 
munion with  his  disciples  Jesus  says  :  ''  It  is  expedient  for  you  that 
I  go  away :  for  if  I  go  not  away,  the  Comforter  will  not  come  unto 

248 


-^  Introduction  to  Book  of  Acts 

you ;  but  if  I  go,  I  will  send  him  unto  you.  And  he,  when  he 
is  come,  will  convict  the  world  in  respect  of  sin,  and  of  righteous- 
ness, and  of  judgement."  Thus  another  kind  of  presence  is  prom- 
ised the  disciples,  the  descent  of  the  Spirit  with  his  convincing 
power ;  without  this  it  would  be  difficult  indeed  to  understand  how 
it  could  be  expedient  for  the  disciples  to  lose  the  visible  presence 
of  their  Master.  Yet,  when  we  study  the  disciples  in  the  scenes 
of  the  gospels,  we  find  that,  though  they  are  inspired  by  the  presence 
of  Jesus,  they  are  also  overpowered  by  the  transcendent  person- 
ality with  which  they  are  in  daily  contact.  Hence  the  disciples 
often  appear  hesitating  and  confused;  nay,  they  are  sometimes 
seen  to  misunderstand  the  words  of  their  Master.  Something  of 
this  is  found  in  the  disciples  as  they  appear  at  the  opening  of  this 
Book  of  Acts.  As  they  gather  for  what  is  to  prove  their  last  sight 
of  Jesus  before  his  ascent  into  heaven,  their  first  word  is.  Lord, 
dost  thou  at  this  time  restore  the  kingdom  to  Israel?  They  are 
still  haunted  by  the  traditional  Jewish  anticipations  of  a  Messiah, 
so  different  from  the  kingdom  of  heaven  which  Jesus  had  sought 
to  impress  upon  them.  Jesus,  on  this  occasion,  quietly  puts  aside 
the  question  as  to  times  and  seasons,  and  tells  his  disciples  that  they 
shall  receive  power  when  the  Holy  Ghost  is  come  upon  them,  which 
will  be  "  not  many  days  hence."  Accordingly,  when  they  have 
seen  their  Master  ascend  into  heaven,  they  tarry  passively  at 
Jerusalem,  in  prayer  and  devotional  exercises,  waiting  for  that 
which  will  be  the  signal  for  the  commencement  of  their  ministry. 
They  add  to  their  number  Matthias,  who  takes  the  place  of  the 
traitor  Judas. 

The  commission  here  given  to  the  apostles  is  found  to  be  two- 
fold. They  are  to  be  witnesses  for  Jesus,  (i)  in  Jerusalem  and  in 
all  Judea  and  Samaria,  and  (2)  unto  the  uttermost  part  of  the 
earth.  It  will  be  seen  that  the  two  parts  of  this  commission  are 
very  different  as  regards  their  bearing  upon  historic  narrative. 
The  witness  to  Jerusalem  and  the  Holy  Land  is  comparatively 
a  simple  thing,  occupying  a  few  weeks  or  months ;  the  historian 
can  narrate  it  in  a  few  pages.  It  is  very  different  with  the  witness- 
ing to  the  uttermost  part  of  the  earth.  After  two  thousand  years 
we  see  this  only  imperfectly  accomplished.  It  is  clear  that  the  Book 
of  Acts  cannot  narrate  this :  it  can  only  deal  with  the  idea  of  world- 

249 


The  Modern  Reader's  Bible  for  Schools  B^ 

.evangelization.  And  this  idea  is  by  no  means  simple.  Here 
may  be  pointed  out  a  difficulty,  not  confined  to  this  book,  but  af- 
fecting every  reader  of  an  ancient  history.  The  modern  reader 
knows  the  end  of  the  course  of  events  of  which  he  is  reading  the 
beginning ;  what  may  be  trite  and  famihar  to  the  reader  has  come 
as  a  novelty  to  those  about  whom  he  reads.  So  the  idea  of  world- 
evangehzation  is  to  the  apostles  ian  idea  grasped  only  gradually, 
in  a  series  of  unfolding  stages  —  unfolding  stages  of  the  message 
and  of  the  macliinery  by  which  it  is  to  be  propagated.  These 
gradually  unfolding  stages  in  the  conception  of  world-evangeUza- 
tion  make  the  logical  divisions  of  the  Book  of  Acts.  And  the  book 
becomes  wonderfully  clear  because  each  successive  stage  is  empha- 
sized by  vision,  or  by  miracle,  or  by  the  two  combined. 

The  term  "  history  "  covers  very  different  kinds  of  writing. 
Sometimes  history  is  of  the  nature  of  ''annals";  brief  notes  of 
events  or  geographical  details  which  are  of  local  or  temporary 
interest.  At  other  times  the  history  consists  in  picturesque  inci- 
dents, of  enduring  interest  in  literature.  Or  again,  liistory  brings 
out  the  developing  stages  in  the  course  of  events.  All  these  char- 
acteristics of  history  are  found  in  this  Book  of  Acts.  Some  of  the 
details  that  are  of  local  or  temporary  importance  are  in  this  edi- 
tion omitted,  in  order  to  bring  into  greater  prominence  that  which 
is  the  main  interest  of  the  book,  the  successive  stages  in  which  is 
unfolded  the  idea  of  world-evangeUzation. 

After  the  Introduction,  the  first  section  of  the  book  relates  the 
Opening  of  the  Gospel  to  Jerusalem  and  the  Holy  Land.  The 
signal  from  on  high  for  which  the  apostles  are  waiting  comes  to 
them  on  the  Day  of  Pentecost.  This  was  a  festival  at  which  Jews 
from  various  parts  of  the  world  would  be  congregated  at  Jerusalem. 
The  Descent  of  the  Holy  Spirit  on  this  occasion  is  described  in 
powerful  language. 

Suddenly  there  came  from  heaven  a  sound  as  of  the  rushing  of  a 
mighty  wind,  and  it  filled  all  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  tongues  parting  asunder,  like  as  of  fire  ; 
and  it  sat  upon  each  one  of  them.  And  they  were  all  filled  with  the 
Holy  Spirit,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance, 

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-^  Introduction  to  Book  of  Acts 

The  last  words  of  this  passage  present  a  mystery  —  which  reappears 
throughout  the  New  Testament,  and  is  known  as  the  "  gift  of 
tongues."  What  exactly  was  the  outer  form  of  this  mystery  is 
still  disputed.  But  there  is  no  lack  of  clearness  as  to  the  impres- 
sion it  makes  on  those  who  witness  it.  The  many-peopled  crowd 
at  Jerusalem  —  Parthians  and  Medes  and  Elamites,  and  represent- 
atives of  other  distant  regions  —  hear  what  is  spoken  "  every  man 
in  our  own  language  wherein  we  were  born."  This  marvel  of 
Pentecost  is,  in  the  New  Testament,  the  counterpart  to  the  inci- 
dent of  Babel  in  the  Old  Testament.  That  symbolized  the  "  con- 
fusion of  tongues :  "  the  rise  of  varying  languages  which  make 
varying  nations,  whereupon  one  nation  is  chosen  out  of  the  rest  to 
bring  the  other  nations  to  the  knowledge  of  its  God.  From  the 
Day  of  Pentecost  these  varying  nations  are  to  be  brought  into  the 
unity  of  the  religion  of  Jesus.  Not  that  the  world  is  to  be  brought 
to  a  single  language.  The  multitude  recognize  that  those  who  are 
speaking  are  Galileans,  and  yet  every  man  hears  them  speaking 
in  his  own  language ;  while  to  the  less  spiritually  minded  of  the 
crowd  all  this  sounds  like  the  babbhng  of  drunkards.  The  sym- 
bolism of  this  seems  evident :  those  who  speed  the  gospel  message 
through  the  world,  can  but  speak  it  in  their  own  words,  but  those 
who  hear,  mystically  translate  the  gospel  each  in  the  terms  of  his 
own  civilization. 

Amid  these  marvels  Peter  opens  his  witness  for  Jesus.  The 
multitude  are  "  pricked  to  the  heart,"  and  hasten  to  be  baptized, 
three  thousand  of  them  on  this  first  day.  They  form  a  fellowship 
with  the  apostles.  In  so  spiritual  an  atmosphere  property  seems  a 
thing  of  no  value,  and  they  have  all  things  in  common.  Miracles 
are  wrought  by  the  apostles ;  one  notable  miracle  of  healing  draws 
the  attention  of  the  authorities  of  Jerusalem,  and  the  apostles  are 
commanded  to  cease  their  preaching.  They  reply  that  they  must 
obey  God  rather  than  man. 

But  as  time  goes  on,  this  opening  of  the  gospel  to  the  Holy  Land 
becomes  somewhat  less  simple  than  when  it  first  appears.  It  must 
be  remembered  that  in  the  interval  between  the  Old  and  the  New 
Testaments  there  had  taken  place  an  event  of  lasting  importance, 
the  interfusion  of  Greek  and  Hebrew  civilizations,  from  the  union 
of  which  modern  civilization  has  arisen.     A  sign  of  this  is  seen  even 


The  Modern  Reader's  Bible  for  Schools  6«- 

in  the  apostles'  fellowship:  disputes  arise  between  the  Grecian 
Jews  and  the  Hebrews.  To  meet  the  growing  complexity  in  the 
affairs  of  this  primitive  church  a  new  order  of  assistants  is  insti- 
tuted. For  the  apostles  themselves,  who  have  received  their  com- 
mission direct  from  Jesus,  the  preaching  of  the  word  seems  the 
proper  task ;  the  new  order  of  assistants  have,  as  their  distinctive 
work,  to  "  serve  tables  "  —  a  phrase  covering  general  duties  of 
administration.  Certain  men  are  chosen,  the  chief  being  Stephen 
and  Philip.  But  these  assistants  to  the  apostles  do  their  share  in 
preaching  also.  Stephen  discourses  with  such  power  as  to  bring 
bitter  persecution;  he  becomes  the  first  Christian  martyr,  with 
his  dying  breath  forgiving  those  who  stone  him.  A  significant 
detail  of  the  martyrdom  records  that  among  the  persecutors  around 
the  fallen  Stephen  is  a  young  man  called  Saul  —  destined  to  appear 
later  on  in  a  changed  character  as  the  chief  hero  of  the  Book  of  Acts. 
Moreover,  the  same  persecution  which  brings  Stephen  to  his  death 
scatters  the  other  disciples,  all  but  the  apostles ;  in  this  way  the 
religion  is  spread  through  the  various  parts  of  the  Holy  Land. 
Philip  takes  a  leading  part  in  this  spreading  of  the  gospel  through 
Samaria  and  Judea.  And  a  beautiful  incident  is  narrated,  in  which 
Philip,  in  his  journeyings,  encounters  a  representative  of  distant 
Ethiopia  ;  the  Ethiopian  is  baptized  in  water  by  the  road  side,  and 
becomes  the  first  fruits  in  the  extension  of  the  witness  to  the  utter- 
most part  of  the  earth. 

Thus  the  process  of  evangelizing  the  Holy  Land  has  been  fully 
opened.  The  Book  of  Acts  soon  turns  from  this  to  what  is  the 
main  subject  of  its  narrative,  the  spread  of  the  religion  of  Jesus 
to  distant  parts  of  the  earth. 

The  first  of  the  onward  stages  of  world-evangeUzation  is  the 
Opening  of  the  Gospel  to  the  Gentiles.  The  word  '  Gentiles  ' 
(literally,  races)  was  a  term  applied  by  the  Jews  to  all  peoples 
other  than  themselves,  just  as  the  Greeks  and  Romans  called  all 
other  nations  '  barbarians.'  Now,  it  had  always  been  open  to  in- 
dividuals of  Gentile  origin  to  embrace  the  religion  of  Judaism, 
entering  upon  it  through  the  foundation  rite  of  circumcision,  and 
undertaking  all  the  obhgations  of  the  Mosaic  law.  But  the  open- 
ing of  the  Gospel  to  the  Gentiles  is  a  very  different  thing.  They 
are  to  be  admitted  direct  to  the  full  religion  of  Jesus,  without  any 

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-^  Introduction  to  Book  of  Acts 

reference  to  Mosaic  law  or  ritual.  Simple  as  this  may  seem  to  the 
modern  reader,  the  idea  was  to  the  Jews  of  the  apostles'  age  an 
inconceivable  thing.  All  through  the  Acts  and  Epistles  the  great- 
est obstacle  which  the  apostles  encounter  is  the  opposition  of  the 
Jews ;  often,  no  doubt,  the  opposition  of  Jews  who  deny  the  claims 
of  Jesus,  but  more  usually  the  antagonism  of  Jewish  followers  of 
Jesus,  who  refuse  to  recognize  that  any  man  can  become  a  Chris- 
tian without  first  becoming  a  Jew.  It  is  a  vision  which  brings  to 
Peter  this  novel  idea  of  the  admission  of  Gentiles  direct  to  the  re- 
ligion of  Jesus.  As  in  the  symbohc  visions  of  the  Old  Testament 
prophets,  Peter  sees  a  sheet  let  down  from  heaven  containing  meats 
clean  and  unclean  according  to  the  Mosaic  law,  and  a  voice  pro- 
claims that  what  God  hath  cleansed  must  no  longer  be  named  com- 
mon. In  the  spirit  of  this  vision  Peter  preaches  to  an  assembly  of 
Gentiles  who  have  sent  for  him.  Unmistakable  signs  show  the 
descent  of  the  Holy  Ghost  upon  this  Gentile  assembly,  to  the 
"  amazement  "  of  "  those  of  the  circumcision,"  who  had  accom- 
panied Peter.  Without  hesitation  the  Gentile  converts  are  bap- 
tized into  the  religion  of  Jesus. 

If  through  vision  has  come  the  idea  of  opening  the  Gospel  to 
Gentiles,  miracle  provides  the  instrument  for  its  reahzation.  This 
is  the  man  Saul,  or  Paul,  whose  education  has  given  him  the  full 
culture  both  of  the  Greeks  and  Hebrews,  thus  fitting  him  to  be 
a  mediator  between  the  different  sides  of  the  intellectual  world. 
Hitherto  he  has  been  the  archpersecutor  of  the  new  religion.  And 
he  is  on  his  way  to  Damascus  in  a  mission  of  further  persecution 
when  he  encounters  a  supernatural  visitation:  he  receives  from 
Jesus  himself  the  commission  that  makes  him  an  apostle.  No 
sooner  does  he  recover  from  the  shock  of  this  visitation,  and  from 
the  blindness  that  accompanies  it,  than  he  at  once  commences 
in  Damascus  his  new  ministry.  Naturally,  he  is  received  at  first 
by  the  brethren  with  suspicion.  But  they  soon  come  to  recognize 
him,  not  only  as  an  apostle,  but  as  the  "  Apostle  of  the  Gentiles  "  : 
the  chief  instrument  under  God  for  the  propagation  of  the  new  reli- 
gion through  the  Gentile  world. 

Thus  the  religion  of  Jesus  has  appeared  before  the  world  of  that 
age  in  two  different  forms.  In  Jerusalem,  or  elsewhere  where  Jews 
predominate,  it  is  known  as  a  "  Way,"  that  is,  a  Way  of  Judaism ; 

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The  Modern  Reader's  Bible  for  Schools  8«- 

just  as  in  modern  times  Catholicism  and  Protestantism  constitute 
two  different  modes  of  Christianity.  But  a  significant  sentence 
in  the  Book  of  Acts  states  that  "  the  disciples  were  called  Christians 
first  in  Antioch."  The  city  of  Antioch  becomes  the  headquarters 
of  Gentile  Christianity,  as  Jerusalem  continues  to  be  the  base  for 
the  other  form  of  the  rehgion  of  Jesus.  And  in  this  Antioch  we 
soon  trace  another  stage  in  the  advance  of  world-evangeHzation. 
The  church  in  Antioch,  as  they  are  fasting  and  praying,  receive 
direct  from  the  Holy  Ghost  the  inspired  idea  of  the  Missionary 
Journey.  The  machinery  by  which  the  gospel  message  is  to  be 
propagated  is,  not  any  elaborate  organization,  but  the  simple 
journeys  of  missionaries  to  proclaim  the  truth.  Paul  and  others 
are  solemnly  ordained  by  the  Church  of  Antioch  for  this  ministry. 
The  narrative  follows  them  to  the  various  cities  they  visit ;  bringing 
out  how,  at  each  place,  they  proclaim  their  message  first  to  the 
Jews,  and  how,  when  these  oppose,  they  turn  to  the  Gentiles.  In- 
cidents of  missionary  adventure  accompany  their  journeyings; 
especially  at  Lystra,  where  the  populace,  overawed  by  a  miracle 
of  heaUng,  begin  by  worshipping  Paul  and  Barnabas  as  gods,  and 
end  by  stoning  them  as  criminals. 

The  detailed  itineraries  of  these  journeys  are  of  only  temporary 
interest.  The  next  stage  in  the  advance  of  world-evangelization 
is  found  where  these  missionary  journeys  are  mysteriously  inter- 
rupted. The  missionaries  attempt  to  move  in  one  direction,  and 
are  hindered ;  they  attempt  to  go  in  another  direction,  and  "  the 
Spirit  of  Jesus  suffers  them  not."  Vision  comes  to  solve  the  mys- 
tery: the  vision  to  Paul  of  a  man  of  Macedonia  crying.  Come 
over  and  help  us.  Macedonia  is  in  Europe :  the  new  advance  of 
Christianity  is  the  Extension  of  the  Gospel  from  Asia  to  Europe ; 
from  stationary  Asia  to  progressive  Europe,  where  the  new  religion 
will  be  interwoven  into  the  fabric  of  the  whole  world's  evolution. 
The  incidents  that  follow  picture  the  work  of  evangelization  in 
European  cities.  In  addition  to  what  we  have  had  hitherto  —  the 
opposition  of  Jews,  and  the  turning  of  the  apostles  from  Jews  to 
Gentiles  —  we  now  feel  the  secular  atmosphere  of  these  European 
cities,  where  under  the  sway  of  Roman  officialdom  all  spiritual 
interests  are  treated  with  stony  indifference.  At  Philippi,  a  lead- 
ing city  of  Macedonia,  the  local  magistrates  scourge  Paul  and  Silas 

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-^  Introduction  to  Book  of  Acts 

and  cast  them  into  jail  as  common  criminals.  An  earthquake 
effects  their  deliverance,  the  jailor  and  his  family  becoming  converts. 
But  there  is  more  than  this.  The  magistrates  are  willing  to  let 
their  prisoners  go ;  but  Paul  rejects  so  simple  a  termination  of  the 
incidefit.  In  addition  to  his  other  qualifications  as  Apostle  of  the 
Gentiles,  Paul  had  acquired,  probably  through  his  parents,  the  Ro- 
man franchise.  When  the  magistrates  of  Phihppi  reaUze  that  they 
have  committed  the  unpardonable  offence  of  scourging  a  Roman 
citizen,  they  come  in  consternation  to  free  Paul  and  his  companion, 
and  beg  them  to  leave  the  city.  Again,  we  have  an  incident 
of  surpassing  interest  where  Paul  is  seen  in  Athens:  the  great 
representative  of  Hebrew  culture  proclaiming  the  Gospel  message 
in  the  very  heart  of  Greek  civilization. 

But  there  is  another  incident  in  the  ministry  to  the  cities  of 
Europe  which,  when  carefully  studied,  reveals  a  further  stage  in  the 
process  of  world-evangelization.  Paul  is  laboring  with  his  minis- 
try in  the  great  city  of  Corinth ;  Jesus  appears  in  vision  to  encour- 
age him,  and  speaks  the  word,  "  I  have  much  people  in  this  city." 
The  significance  of  this  word  of  encouragement  is  seen  in  the  sen- 
tence which  immediately  follows :  "  And  he  dwelt  there  a  year  and 
six  months."  Paul  is  being  called  to  a  more  settled  ministry; 
in  addition  to  proclaiming  the  gospel  he  must  take  part  in  the  or- 
ganization of  Church  affairs.  The  bearing  of  this  upon  the  onward 
progress  of  Christianity  is  indirect.  If  Paul  is  to  spend  a  long 
period  in  some  single  place,  he  is  precluded  from  frequent  journeys 
to  other  churches.  He  must  keep  in  touch  with  these  other 
churches  by  some  other  means  —  that  of  epistolary  intercourse. 
Though  it  is  not  so  stated  in  the  Book  of  Acts,  yet  it  is  clear  that 
from  this  incident  of  Corinth  begins  the  long  succession  of  Mission- 
ary Epistles,  which  fill  so  large  a  place  in  the  New  Testament. 
These  missionary  epistles  may  be  called  forth  by  some  special  cir- 
cumstances in  some  individual  church ;  but  the  epistle  will  widen 
from  these  special  questions  to  matters  of  permanent  import. 
Thus,  to  the  missionary  journey  is  added  another  element  in  the 
machinery  of  propagating  Christianity,  the  rise  of  sacred  Uterature, 
which  will  afford  a  medium  for  discussing  problems  of  ecclesiastical 
organization,  and  estabHshing  the  great  verities  of  the  Christian 
faith. 

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It  might  seem  that  in  this  combination  of  missionary  journeying 
and  sacred  Hterature  we  had  entered  upon  a  progression  of  world- 
evangehzation  which  has  continued  to  our  own  day^  and  is  still 
going  on.  It  is  different  when  we  take  the  standpoint  of  the  Book 
of  Acts.  To  the  world  of  that  age  all  civiHzation  was  a  unity,  under 
the  leadership  of  Rome.  Thus  the  climax  to  the  Book  of  Acts  is 
found  in  the  train  of  circumstances  which  brings  the  Apostle  of 
the  Gentiles  to  Rome.  What  an  important  place  this  has  in  the 
general  perspective  of  the  New  Testament  is  seen  in  the  fact  that 
one  third  of  the  whole  Book  of  Acts  is  devoted  to  it.  It  consists 
in  an  intricate  series  of  remarkable  events.  As  in  pre\dous  parts 
of  the  history  vision  and  miracle  have  served  to  accentuate  suc- 
cessive stages  of  world-evangelization,  so  in  this  train  of  events 
vision  appears,  and  also  a  providential  overruling  of  incidents  which 
has  all  the  impressiveness  of  miracle.  The  story  reads  Hke  a  five 
act  drama. 

The  starting  point  is  Ephesus.  While  Paul  is  ministering  to  the 
cities  of  Europe,  he  does  not  neglect  the  churches  of  Asia.  Ephesus 
is  a  leading  city  of  Asia  ;  it  appears  as  the  home  of  gross  supersti- 
tions, and  in  particular  Ephesus  is  "  the  temple-keeper  of  the  great 
Diana,  and  of  the  image  that  fell  down  from  Jupiter."  The  minis- 
try of  Paul  meets  with  great  success  in  combating  these  supersti- 
tions; and  we  hear  of  those  who  practice  "  curious  arts  "being 
converted,  and  publicly  burning  their  costly  books  of  magic.  It  is 
in  the  midst  of  ministry  of  this  kind  that  we  find  the  first  hint  of 
what  is  to  come :  how  ''  Paul  purposed  in  the  spirit  to  go  to  Jeru- 
salem, saying.  After  I  have  been  there,  I  must  also  see  Rome." 
His  departure  from  Ephesus  is  accelerated  by  an  explosion  of  mob 
violence.  Persons  financially  interested  in  the  worship  of  Diana 
stir  up  the  populace  of  the  city ;  they  rush  into  the  theatre,  and  for 
two  successive  hours  keep  howling  "  Great  is  Diana  of  the  Ephe- 
sians ;  "  with  difficulty  they  are  quieted  by  the  city  officials.  Paul's 
friends,  by  main  force,  hold  him  back  from  confronting  this  angry 
mob  ;  but  he  is  compelled  to  leave  the  city.  And  at  a  later  time, 
when  his  journeying  brings  him  to  the  neighborhood  of  Ephesian 
he  abstains  from  entering  the  city.  He  sends  for  the  elders  of  the 
Ephesian  church  to  the  near  by  city  of  Miletus,  and  we  have  an 
impressive  scene  of  leave  taking,  with  strong  emotion  on  both 

2s6 


-98  Introduction  to  Book  of  Acts 

sides.  Paul  speaks  under  an  evident  conviction  that  he  is  enter- 
ing upon  a  journey  from  which  he  will  never  return.  And  the  el- 
ders of  Ephesus  sorrow  most  of  all  for  this  word  that  they  will  see 
his  face  no  more. 

The  mob  of  Ephesus  has  played  its  part  in  the  first  phase  of 
the  movement;  in  the  second  we  have  the  mob  of  Jerusalem. 
Although  Paul  was  the  great  representative  of  the  principle  that 
Gentile  converts  had  no  obligation  to  the  law  of  Moses,  yet  he  was 
himself  a  Jew,  with  affection  for  Jewish  law  and  ritual.  He  is  thus 
easily  persuaded  by  the  brethren  of  Jerusalem  to  take  part  in  an 
elaborate  ritual  of  purification,  which  takes  place  pubhcly  in  the 
temple.  Malicious  enemies  seize  the  opportunity  to  start  a 
rumor  —  of  course  a  false  rumor  —  that  Paul  is  introducing  his 
Gentile  friends  into  the  temple,  and  so  polluting  it.  The  mob  of 
Jerusalem  makes  a  rush  at  Paul  and  assaults  him ;  he  is  rescued  by 
the  Roman  pohce.  As  he  is  being  borne  into  the  castle,  Paul  asks 
leave  to  address  the  populace  from  the  castle  steps.  We  have 
thus  the  first  of  the  series  of  addresses  in  which  Paul  defends  his 
religious  life,  and  tells  the  story  of  the  conversion  on  the  road  to 
Damascus.  When  the  mob  hears  Paul  speaking  to  them  in  their 
own  language,  thus  showing  he  was  not  a  foreigner  as  some  of  them 
had  been  led  to  suppose,  they  give  him  audience  for  a  while.  But  as 
soon  as  he  reaches  the  point  of  his  commission  to  go  far  away  to  the 
Gentiles,  the  feud  of  Jew  and  Gentile  breaks  out  again  in  violence, 
and  Paul  is  carried  by  the  police  into  the  castle.  With  the  usual 
Roman  contempt  for  religious  enthusiasm  the  captain  of  police  or- 
ders Paul  to  be  examined  by  scourging,  to  discover  what  crime  of  his 
has  aroused  all  this  mob  violence.  Paul  again  pleads  his  Roman 
citizenship,  and  the  scourging  officials  retreat  in  consternation. 
The  Roman  captain  then  brings  Paul  before  the  Jewish  Council, 
or  Sanhedrim.  As  he  faces  this  Council,  Paul  recognizes  how  it  is 
divided  between  the  two  Jewish  parties,  the  Pharisees  and  Sad- 
ducees.  Paul  proclaims  himself  a  Pharisee ;  adding  that  it  is  on 
the  great  Pharisaic  doctrine  of  the  resurrection  that  he  is  being 
assailed.  The  dignified  Council  dissolves  into  a  mob  of  dissen- 
tients ;  and  Paul  has  again  to  be  rescued  by  the  Roman  pohce. 
At  the  close  of  this  stormy  day  Jesus  appears  in  vision  to  Paul : 
"  Be  of  good  cheer ;  for  as  thou  hast  testified  concerning  me  at 
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Jerusalem,  so  must  thou  bear  witness  also  at  Rome."  What  had 
been  at  first  only  a  purpose  in  Paul's  mind  now  becomes  a  com- 
mand and  an  assurance  from  his  Master. 

In  the  third  phase  of  the  movement,  mob  violence  is  replaced  by 
conspiracy :  more  than  forty  men  swear  to  kill  Paul  on  his  way 
to  the  Council.  The  conspiracy  is  betrayed  by  a  young  kinsman 
of  Paul ;  and  the  Roman  captain  sends  his  prisoner  under  a  strong 
miUtary  escort  to  Caesarea,  the  seat  of  the  Roman  government. 
We  thus  have  another  trial  of  Paul,  before  the  Roman  governor 
Felix.  Unlike  most  Roman  officials,  Felix  —  possibly  through  the 
circumstance  of  his  having  a  Jewish  wife  —  has  a  real  interest  in 
matters  of  Jewish  law.  He  makes  an  excuse  for  adjourning  the 
trial,  and  sends  for  Paul  in  private.  But  there  is  another  side  to 
Felix.  He  is  a  man  of  immoral  life ;  and  when  Paul  reasons  "  of 
righteousness,  and  temperance,  and  the  judgement  to  come," 
Felix  trembles  and  will  wait  for  a  more  convenient  season  for  hear- 
ing Paul  preach.  There  is  yet  another  element  in  this  FeHx :  he 
has  the  usual  official  accessibiUty  to  bribes.  As  these  are  not 
forthcoming,  the  imprisonment  of  Paul  drags  on  for  two  years,  un- 
til the  governorship  of  Felix  comes  to  an  end. 

Another  phase  of  the  movement  opens  with  the  advent  of  a  new 
governor.  This  Festus  is  a  typical  Roman,  to  whom  adjudication 
on  questions  of  Jewish  law  is  simply  a  nuisance.  He  seeks  to  evade 
the  business,  and  at  the  same  time  to  ingratiate  himself  with  the 
Jewish  public  of  his  new  province,  by  proposing  that  Paul  shall 
go  to  Jerusalem  to  be  tried.  Paul  is  called  upon  to  make  a  sudden 
decision :  he  takes  his  stand  upon  his  Roman  citizenship,  and  ap- 
peals to  the  emperor.  Festus  is  only  too  willing :  ''  Thou  hast 
appealed  unto  Caesar,  unto  Caesar  shalt  thou  go." 

But  this  is  not  the  end  of  the  incident  of  Festus.  While  in 
things  important  the  government  of  the  Holy  Land  was  kept  in  the 
hands  of  Roman  ofiicials,  it  was  the  policy  of  Rome  to  give  to  dis- 
tinguished Jewish  famines  royal  authority  over  portions  of  the 
country.  One  of  these  kinglets,  Agrippa,  with  his  sister  and  a 
courtly  suite,  comes  to  visit  the  governor  Festus.  Festus  seizes 
the  opportunity  to  unite  Agrippa  with  himself  in  his  official  duty 
of  framing  some  sort  of  accusation  for  the  prisoner  he  is  to  send  to 
Rome.     We  thus  have  the  most  elaborate  of  Paul's  defenses  of  his 

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life  in  this  appearance  before  Festus  and  Agrippa.  Festus  soon 
interrupts  Paul's  speech  with  a  blatant  exclamation  that  it  is  all  the 
lunacy  of  a  learned  man.  But  Paul  has  hopes  in  Agrippa.  Owing 
to  a  curious  mistranslation  in  the  earlier  versions  of  the  New  Tes- 
tament, this  Agrippa  is  traditionally  supposed  to  be  the  man  who 
was  "  almost  persuaded  "  by  Paul  to  be  a  Christian.  The  reaHty 
is  something  very  different.  As  son  of  another  king  Agrippa,  who 
affected  zeal  for  Jewish  religion,  and  showed  his  zeal  by  slaying 
James  and  seeking  to  slay  Peter,  it  was  not  unnatural  that  Paul 
should  suppose  Agrippa  to  be  open  to  an  appeal  based  on  the  Jewish 
scriptures.  In  point  of  fact,  the  sympathies  of  Agrippa  were  wholly 
Roman,  and  he  was  destined  in  the  future  war  to  fight  with  the 
Romans  against  the  Jews.  He  thus  on  the  present  occasion  hastens 
to  dissociate  himself  from  the  Jewish  theologian  before  him,  and 
with  kingly  scorn  answers  Paul's  appeal :  "  With  but  Uttle  persua- 
sion thou  wouldest  fain  make  me  a  Christian !  "  Paul  is  bitterly 
disappointed,  but  makes  a  dignified  and  courteous  rejoinder.  ^'  I 
would  to  God,  that  whether  with  little  or  with  much,  not  thou  only, 
but  also  all  that  hear  me  this  day,  might  become  such  as  I  am  — 
except  these  bonds."  As  Festus  and  the  royal  party  withdraw, 
they  agree  amongst  themselves  that  there  is  nothing  against  Paul 
of  the  criminality  which  Roman  law  could  recognize ;  had  he  not 
appealed  to  Csesar  he  might  have  been  set  at  Hberty. 

We  thus  reach  the  final  phase  of  the  story  in  the  Voyage  to  Italy, 
which  was  to  end  in  shipwreck.  This  is  one  of  the  "  we  "  sections 
of  the  narrative  of  Acts,  and  is  filled  with  the  vivid  details  of  an 
eyewitness.  Its  local  allusions  are  still  treasured  by  scholars  as 
first  hand  evidence  for  the  geography  of  antiquity.  In  the  general 
drift  of  the  story  the  most  remarkable  point  is  the  way  in  which 
Paul  gradually  comes  to  dominate  the  whole  incident,  through  the 
impression  his  personahty  makes  upon  the  ship's  people  and  the 
miHtary  escort.  Passengers  and  crew  are  all  saved,  and  landed 
upon  the  isle  of  Malta.  Hospitality  is  shown  them,  and  there  is 
occasion  for  miracles  of  healing.  The  interrupted  journey  is  at 
length  resumed,  and  Paul  finds  himself  in  Rome. 

The  final  brief  section  of  the  Book  of  Acts  exhibits  Paul  in  Rome. 
He  is  kept  in  honorable  custody ;  and  has  no  difficulty  in  assembling, 
according  to  his  invariable  custom,  the  leading  Jews  of  Rome.    It 

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is  remarkable  that  these  Jews  declare  that  they  have  heard  from 
the  Holy  Land  no  complaints  against  Paul,  although  they  know 
that  "  this  sect  "  is  everywhere  spoken  against.  Paul  arranges 
with  them  a  date  for  a  long  discussion,  from  morning  till  evening. 
The  result  is  the  usual  division  between  those  who  are  convinced 
and  those  who  stormily  oppose.  Paul  then  turns  solemnly  to  the 
Gentiles.  It  is  added  that  he  remained  for  two  years,  in  his  own 
hired  house,  discoursing  to  all  who  came. 

With  this  the  Book  of  Acts,  and  the  narrative  part  of  the  New 
Testament,  comes  to  an  end.  What  further  stages  are  to  be  seen 
of  world-evaiigelization  have  to  be  collected  from  the  Epistles,  until 
we  reach  the  prophetic  book  of  Revelation,  which  serves  as  epilogue 
to  the  New  Testament  and  to  the  whole  Bible. 


260 


The  Acts  of  the  Apostles 

I.  The  Commission  of  Jesus  to  the  Apostles 

II.  Opening  of  the  Gospel  to  Jerusalem  and  the  Holy  Land 

III.  Opening  of  the  Gospel  to  the  Gentiles 

IV.  Extension  of  the  Gospel  to  Europe 

V.    The  Apostle  of  the  Gentiles  Brought  to  Rome 


The  Acts  of  the  Apostles 

I.    THE  COMMISSION  OF  JESUS  TO  THE  APOSTLES 

The  former  treatise  I  made,  O  Theophilus,  concerning  all  that 
Jesus  began  both  to  do  and  to  teach,  until  the  day  in  which  he  was 
received  up,  after  that  he  had  given  commandment  through  the 
Holy  Ghost  unto  the  apostles  whom  he  had  chosen :  to  whom  he 
also  shewed  himself  alive  after  his  passion  by  many  proofs,  appear- 
ing unto  them  by  the  space  of  forty  days,  and  speaking  the  things 
concerning  the  kingdom  of  God:  and,  being  assembled  together 
with  them,  he  charged  them  not  to  depart  from  Jerusalem,  but  to 
wait  for  the  promise  of  the  Father,  which  (said  he)  ye  heard  from 
me :  for  John  indeed  baptized  with  water ;  but  ye  shall  be  baptized 
with  the  Holy  Ghost  not  many  days  hence. 

They  therefore,  when  they  were  come  together,  asked  him,  say- 
ing. Lord,  dost  thou  at  this  time  restore  the  kingdom  to  Israel? 
And  he  said  unto  them :  It  is  not  for  you  to  know  times  or  seasons, 
which  the  Father  hath  set  within  his  own  authority.  But  ye  shall 
receive  power,  when  the  Holy  Ghost  is  come  upon  you :  and  ye 
shall  be  my  witnesses  both  in  Jerusalem,  and  in  all  Judaea  and 
Samaria,  and  unto  the  uttermost  part  of  the  earth.  And  when  he 
had  said  these  things,  as  they  were  looking,  he  was  taken  up  ;  and 
a  cloud  received  him  out  of  their  sight.  And  while  they  were  look- 
ing stedfastly  into  heaven  as  he  went,  behold,  two  men  stood  by 
them  in  white  apparel ;  which  also  said.  Ye  men  of  Galilee,  why 
stand  ye  looking  into  heaven?  This  Jesus,  which  was  received  up 
from  you  into  heaven,  shall  so  come  in  like  manner  as  ye  beheld 
him  going  into  heaven. 

Then  returned  they  unto  Jerusalem  from  the  mount  called  OH  vet, 
which  is  nigh  unto  Jerusalem,  a  sabbath  day's  journey  off.  And 
when  they  were  come  in,  they  went  up  into  the  upper  chamber, 
where  they  were  abiding;    both  Peter  and  John  and  James  and 

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-^  The  Acts  of  the  Apostles 

Andrew,  Philip  and  Thomas,  Bartholomew  and  Matthew,  James 
the  son  of  Alphaeus,  and  Simon  the  Zealot,  and  Judas  the  son  of 
James.  These  all  with  one  accord  continued  stedfastly  in  prayer, 
with  the  women,  and  Mary  the  mother  of  Jesus,  and  with  his 
brethren. 

And  in  these  days  Peter  stood  up  in  the  midst  of  the  brethren, 
and  said  (and  there  was  a  multitude  of  persons  gathered  together, 
about  a  hundred  and  twenty) :  '  Brethren,  it  was  needful  that  the 
scripture  should  be  fulfilled,  which  the  Holy  Ghost  spake  before  by 
the  mouth  of  David  concerning  Judas,  who  was  guide  to  them  that 
took  Jesus.  For  he  was  numbered  among  us,  and  received  his  por- 
tion in  this  ministry.  Of  the  men  therefore  which  have  companied 
with  us  all  the  time  that  the  Lord  Jesus  went  in  and  went  out  among 
us,  beginning  from  the  baptism  of  John,  unto  the  day  that  he  was 
received  up  from  us,  of  these  must  one  become  a  witness  with  us  of 
his  resurrection.'  And  they  put  forward  two,  Joseph  called  Bar- 
sabbas,  who  was  surnamed  Justus,  and  Matthias.  And  they 
prayed,  and  said.  Thou,  Lord,  which  knowest  the  hearts  of  all  men, 
shew  of  these  two  the  one  whom  thou  hast  chosen,  to  take  the  place 
in  this  ministry  and  apostleship,  from  which  Judas  fell  away,  that 
he  might  go  to  his  own  place.  And  they  gave  lots  for  them ;  and 
the  lot  fell  upon  Matthias ;  and  he  was  numbered  with  the  eleven 
apostles. 

11.    OPENING  OF   THE   GOSPEL  TO  JERUSALEM  AND 
THE   HOLY  LAND 

The  Day  of  Pentecost 

And  when  the  day  of  Pentecost  was  now  come,  they  were  all  to- 
gether in  one  place.  And  suddenly  there  came  from  heaven  a 
sound  as  of  the  rushing  of  a  mighty  wind,  and  it  filled  all  the  house 
where  they  were  sitting.  And  there  appeared  unto  them  tongues 
parting  asunder,  like  as  of  fire ;  and  it  sat  upon  each  one  of  them. 
And  they  were  all  filled  with  the  Holy  Spirit,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance. 

Now  there  were  dwelling  at  Jerusalem  Jews,  devout  men,  from 
every  nation  under  heaven.     And  when  this  sound  was  heard,  the 

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The  Modern  Reader's  Bible  for  Schools  8€- 

multitude  came  together,  and  were  confounded,  because  that  every 
man  heard  them  speaking  in  his  own  language.  And  they  were  all 
amazed  and  marvelled,  saying,  Behold,  are  not  all  these  which  speak 
Galilaeans?  And  how  hear  we,  every  man  in  our  own  language, 
wherein  we  were  born?  Parthians  and  Medes  and  Elamites,  and 
the  dwellers  in  Mesopotamia,  in  Judaea  and  Cappadocia,  in  Pontus 
and  Asia,  in  Phrygia  and  Pamphylia,  in  Egypt  and  the  parts  of 
Libya  about  Cyrene,  and  sojourners  from  Rome,  both  Jews  and 
proselytes,  Cretans  and  Arabians,  we  do  hear  them  speaking  in 
our  tongues  the  mighty  works  of  God.  And  they  were  all  amazed, 
and  were  perplexed,  saying  one  to  another.  What  meaneth  this? 
But  others  mocking  said.  They  are  filled  with  new  wine. 

But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice,  and 
spake  forth  unto  them,  saying : 

'  Ye  men  of  Judaea,  and  all  ye  that  dwell  at  Jerusalem,  be  this 
known  unto  you,  and  give  ear  unto  my  words.  For  these  are  not 
drunken,  as  ye  suppose ;  seeing  it  is  but  the  third  hour  of  the  day ; 
but  this  is  that  which  hath  been  spoken  by  the  prophet  Joel :  And 
it  shall  be  in  the  last  days,  saith  God,  I  will  pour  forth  of  my  Spirit 
upon  all  flesh  :  a7id  your  sons  and  your  daughters  shall  prophesy,  and 
your  young  men  shall  see  visions,  and  your  old  men  shall  dream  dreams  : 
yea  and  on  my  servants  and  on  my  handmaidens  in  those  days  will  I  pour 
forth  of  my  Spirit  ;  and  they  shall  prophesy.  And  I  will  shew  wonders 
in  the  heaven  above,  and  signs  on  the  earth  beneath  ;  blood,  and  fire, 
and  vapour  of  smoke  :  the  sun  shall  be  turned  into  darkness,  and  the 
moon  into  blood,  before  the  day  of  the  Lord  come,  that  great  and  notable 
day  :  and  it  shall  be,  that  whosoever  shall  call  on  the  name  of  the  Lord 
shall  be  saved.  Ye  men  of  Israel,  hear  these  words :  Jesus  of  Naza- 
reth, a  man  approved  of  God  unto  you  by  mighty  works  and  won- 
ders and  signs,  which  God  did  by  him  in  the  midst  of  you,  even  as 
ye  yourselves  know ;  him  ye  by  the  hand  of  lawless  men  did  crucify 
and  slay.  This  Jesus  did  God  raise  up,  whereof  we  all  are  witnesses. 
Being  therefore  by  the  right  hand  of  God  exalted,  and  having 
received  of  the  Father  the  promise  of  the  Holy  Ghost,  he  hath 
poured  forth  this,  which  ye  see  and  hear.  Let  all  the  house  of 
Israel  therefore  know  assuredly,  that  God  hath  made  him  both 
Lord  and  Christ,  this  Jesus  whom  ye  crucified.' 

Now  when  they  heard  this,  they  were  pricked  in  their  heart, 

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^  The  Acts  of  the  Apostles 

and  said  unto  Peter  and  the  rest  of  the  apostles,  Brethren,  what 
shall  we  do  ?  And  Peter  said  unto  them,  Repent  ye,  and  be  bap- 
tized every  one  of  you  in  the  name  of  Jesus  Christ  unto  the  remis- 
sion of  your  sins ;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
For  to  you  is  the  promise,  and  to  your  children,  and  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God  shall  call  unto  him. 
And  with  many  other  words  he  testified,  and  exhorted  them,  sajdng, 
Save  yourselves  from  this  crooked  generation. 

They  then  that  received  his  word  were  baptized :  and  there  were 
added  unto  them  in  that  day  about  three  thousand  souls.  And  they 
continued  stedfastly  in  the  apostles'  teaching  and  fellowship,  in  the 
breaking  of  bread  and  the  prayers.  And  fear  came  upon  every  soul : 
and  many  wonders  and  signs  were  done  by  the  apostles. 

A  Miracle  of  Healing  and  Beginning  of  Persecution 

Now  Peter  and  John  were  going  up  into  the  temple  at  the  hour 
of  prayer,  being  the  ninth  hour.  And  a  certain  man  that  was  lame 
from  his  mother's  womb  was  carried,  whom  they  laid  daily  at  the 
door  of  the  temple  which  is  called  Beautiful,  to  ask  alms  of  them 
that  entered  into  the  temple ;  who  seeing  Peter  and  John  about  to 
go  into  the  temple,  asked  to  receive  an  alms.  And  Peter,  fastening 
his  eyes  upon  him,  with  John,  said,  Look  on  us.  And  he  gave  heed 
unto  them,  expecting  to  receive  something  from  them.  But  Peter 
said.  Silver  and  gold  have  I  none ;  but  what  I  have,  that  give  I 
thee.  In  the  name  of  Jesus  Christ  of  Nazareth,  walk.  And  he 
took  him  by  the  right  hand,  and  raised  him  up :  and  immediately 
his  feet  and  his  ankle-bones  received  strength.  And  leaping  up, 
he  stood,  and  began  to  walk ;  and  he  entered  with  them  into  the 
temple,  walking,  and  leaping,  and  praising  God.  And  all  the 
people  saw  him  walking  and  praising  God :  and  they  took  knowledge 
of  him,  that  it  was  he  which  sat  for  alms  at  the  Beautiful  Gate  of 
the  temple:  and  they  were  filled  with  wonder  and  amazement 
at  that  which  had  happened  unto  him. 

And  as  he  held  Peter  and  John,  all  the  people  ran  together  unto 
them  in  the  porch  that  is  called  Solomon's,  greatly  wondering.  And 
when  Peter  saw  it,  he  answered  unto  the  people : 

*  Ye  men  of  Israel,  why  marvel  ye  at  this  man  ?    or  why  fasten 

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The  Modern  Reader's  Bible  for  Schools  Q^ 

ye  your  eyes  on  us,  as  though  by  our  own  power  or  godliness  we  had 
made  him  to  walk?  The  God  of  Abraham,  and  of  Isaac,  and  of 
Jacob,  the  God  of  our  fathers,  hath  glorified  his  Servant  Jesus; 
whom  ye  deUvered  up,  and  denied  before  the  face  of  Pilate,  when 
he  had  determined  to  release  him.  But  ye  denied  the  Holy  and 
Righteous  One,  and  asked  for  a  murderer  to  be  granted  unto  you, 
and  killed  the  Prince  of  life;  whom  God  raised  from  the  dead; 
whereof  we  are  witnesses.  And  by  faith  in  his  name  hath  his  name 
made  this  man  strong,  whom  ye  behold  and  know :  yea,  the  faith 
which  is  through  him  hath  given  him  this  perfect  soundness  in  the 
presence  of  you  all.  And  now,  brethren,  I  wot  that  in  ignorance 
ye  did  it,  as  did  also  your  rulers.  But  the  things  which  God  fore- 
shewed  by  the  mouth  of  all  the  prophets,  that  his  Christ  should 
suffer,  he  thus  fulfilled.  Repent  ye  therefore,  and  turn  again,  that 
your  sins  may  be  blotted  out,  that  so  there  may  come  seasons  of 
refreshing  from  the  presence  of  the  Lord.' 

And  as  they  spake  unto  the  people,  the  priests  and  the  captain 
of  the  temple  and  the  Sadducees  came  upon  them,  being  sore 
troubled  because  they  taught  the  people,  and  proclaimed  in  Jesus 
the  resurrection  from  the  dead.  And  they  laid  hands  on  them, 
and  put  them  in  ward  unto  the  morrow :  for  it  was  now  eventide. 
But  many  of  them  that  heard  the  word  believed ;  and  the  number 
of  the  men  came  to  be  about  five  thousand. 

And  it  came  to  pass  on  the  morrow,  that  their  rulers  and  elders 
and  scribes  were  gathered  together  in  Jerusalem ;  and  Annas  the 
high  priest  was  there,  and  Caiaphas,  and  John,  and  Alexander, 
and  as  many  as  were  of  the  kindred  of  the  high  priest.  And  when 
they  had  set  them  in  the  midst,  they  inquired,  By  what  power,  or  in 
what  name,  have  ye  done  this?  Then  Peter,  filled  with  the  Holy 
Ghost,  said  unto  them : 

'  Ye  rulers  of  the  people,  and  elders,  if  we  this  day  are  examined 
concerning  a  good  deed  done  to  an  impotent  man,  by  what  means 
this  man  is  made  whole ;  be  it  known  unto  you  all,  and  to  all  the 
people  of  Israel,  that  in  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified,  whom  God  raised  from  the  dead,  even  in  him 
doth  this  man  stand  here  before  you  whole.  He  is  the  stone  which 
was  set  at  nought  of  you  the  builders,  which  was  made  the  head  of 
the  corner.     And  in  none  other  is  there  salvation :    for  neither  is 

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-^  The  Acts  of  the  Apostles 

there  any  other  name  under  heaven,  that  is  given  among  men, 
wherein  we  must  be  saved.' 

Now  when  they  beheld  the  boldness  of  Peter  and  John,  and  had 
perceived  that  they  were  unlearned  and  ignorant  men,  they  mar- 
velled ;  and  they  took  knowledge  of  them,  that  they  had  been  with 
Jesus.  And  seeing  the  man  which  was  healed  standing  with  them, 
they  could  say  nothing  against  it.  But  when  they  had  commanded 
them  to  go  aside  out  of  the  council,  they  conferred  among  them- 
selves, saying,  What  shall  we  do  to  these  men?  for  that  indeed 
a  notable  miracle  hath  been  wrought  through  them,  is  manifest 
to  all  that  dwell  in  Jerusalem ;  and  we  cannot  deny  it.  But  that 
it  spread  no  further  among  the  people,  let  us  threaten  them,  that 
they  speak  henceforth  to  no  man  in  this  name.  And  they  called 
them,  and  charged  them  not  to  speak  at  all  nor  teach  in  the  name  of 
Jesus.  But  Peter  and  John  answered  and  said  unto  them  :  Whether 
it  be  right  in  the  sight  of  God  to  hearken  unto  you  rather  than  unto 
God,  judge  ye :  for  we  cannot  but  speak  the  things  which  we  saw 
and  heard.  And  they,  when  they  had  further  threatened  them, 
let  them  go,  finding  nothing  how  they  might  punish  them,  because  of 
the  people;  for  all  men  glorified  God  for  that  which  was  done. 
For  the  man  was  more  than  forty  years  old,  on  whom  this  miracle 
of  heaUng  was  wrought. 

The  Apostles'  Fellowship  and  the  Sin  of  Ananias 

And  the  multitude  of  them  that  beheved  were  of  one  heart  and 
soul:  and  not  one  of  them  said  that  aught  of  the  things  which 
he  possessed  was  his  own ;  but  they  had  all  things  common.  And 
with  great  power  gave  the  apostles  their  witness  of  the  resurrection 
of  the  Lord  Jesus  :  and  great  grace  was  upon  them  all.  For  neither 
was  there  among  them  any  that  lacked :  for  as  many  as  were  pos- 
sessors of  lands  or  houses  sold  them,  and  brought  the  prices  of  the 
things  that  were  sold,  and  laid  them  at  the  apostles'  feet :  and  dis- 
tribution was  made  unto  each,  according  as  any  one  had  need. 

And  Joseph,  who  by  the  apostles  was  surnamed  Barnabas  (which 
is,  being  interpreted.  Son  of  exhortation),  a  Levite,  a  man  of  Cyprus 
by  race,  having  a  field,  sold  it  and  brought  the  money,  and  laid 
it  at  the  apostles'  feet.     But  a  certain  man  named  Ananias,  with 

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Sapphira  his  wife,  sold  a  possession,  and  kept  back  part  of  the  price, 
his  wife  also  being  privy  to  it,  and  brought  a  certain  part,  and  laid 
it  at  the  apostles'  feet.  But  Peter  said :  Ananias,  why  hath  Satan 
filled  thy  heart  to  He  to  the  Holy  Ghost,  and  to  keep  back  part  of 
the  price  of  the  land  ?  Whiles  it  remained,  did  it  not  remain  thine 
own?  and  after  it  was  sold,  was  it  not  in  thy  power?  How  is  it 
that  thou  hast  conceived  this  thing  in  thy  heart  ?  thou  hast  not  lied 
unto  men,  but  unto  God.  And  Ananias  hearing  these  words  fell 
down  and  gave  up  the  ghost :  and  great  fear  came  upon  all  that 
heard  it.  And  the  young  men  arose  and  wrapped  him  round,  and 
they  carried  him  out  and  buried  him.  And  it  was  about  the  space 
of  three  hours  after,  when  his  wife,  not  knowing  what  was  done, 
came  in.  And  Peter  answered  unto  her.  Tell  me  whether  ye  sold 
the  land  for  so  much.  And  she  said.  Yea,  for  so  much.  But  Peter 
said  unto  her.  How  is  it  that  ye  have  agreed  together  to  tempt  the 
Spirit  of  the  Lord  ?  behold,  the  feet  of  them  which  have  buried  thy 
husband  are  at  the  door,  and  they  shall  carry  thee  out.  And  she 
fell  down  immediately  at  his  feet,  and  gave  up  the  ghost :  and  the 
young  men  came  in  and  found  her  dead,  and  they  carried  her  out 
and  buried  her  by  her  husband.  And  great  fear  came  upon  the 
whole  church,  and  upon  all  that  heard  these  things. 

Stephen  and  Saul :  Philip  and  the  Ethiopian 

Now  in  these  days,  when  the  number  of  the  disciples  was  multi- 
plying, there  arose  a  murmuring  of  the  Grecian  Jews  against  the 
Hebrews,  because  their  widows  were  neglected  in  the  daily  minis- 
tration. And  the  twelve  called  the  multitude  of  the  disciples  unto 
them,  and  said,  It  is  not  fit  that  we  should  forsake  the  word  of  God, 
and  serve  tables.  Look  ye  out  therefore,  brethren,  from  among 
you  seven  men  of  good  report,  full  of  the  Spirit  and  of  wisdom,  whom 
we  may  appoint  over  this  business.  But  we  will  continue  sted- 
fastly  in  prayer,  and  in  the  ministry  of  the  word.  And  the  saying 
pleased  the  whole  multitude :  and  they  chose  Stephen,  a  man  full 
of  faith  and  of  the  Holy  Spirit,  and  Philip,  and  others :  whom  they 
set  before  the  apostles :  and  when  they  had  prayed,  they  laid  their 
hands  on  them. 

And  the  word  of  God  increased ;  and  the  number  of  the  disciples 

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-^  The  Acts  of  the  Apostles 

multiplied  in  Jerusalem  exceedingly ;   and  a  great  company  of  the 
priests  were  obedient  to  the  faith. 

And  Stephen,  full  of  grace  and  power,  wrought  great  wonders  and 
signs  among  the  people.  But  there  arose  certain  men  disputing 
with  Stephen.  And  they  were  not  able  to  withstand  the  wisdom 
and  the  Spirit  by  which  he  spake.  Then  they  suborned  men,  which 
said.  We  have  heard  him  speak  blasphemous  words  against  Moses, 
and  against  God.  And  they  stirred  up  the  people,  and  the  elders, 
and  the  scribes,  and  came  upon  him,  and  seized  him,  and  brought 
him  into  the  council,  and  set  up  false  witnesses,  which  said.  This 
man  ceaseth  not  to  speak  words  against  this  holy  place,  and  the 
law :  for  we  have  heard  him  say,  that  this  Jesus  of  Nazareth  shall 
destroy  this  place,  and  shall  change  the  customs  which  Moses  de- 
livered unto  us.  And  all  that  sat  in  the  council,  fastening  their 
eyes  on  him,  saw  his  face  as  it  had  been  the  face  of  an  angel. 

[Stephen'' s  long  speech  in  his  defence  is  here  omitted  except  the  closing 

words.] 

'  Ye  stiffnecked  and  uncircumcised  in  heart  and  ears,  ye  do  always 
resist  the  Holy  Ghost :  as  your  fathers  did,  so  do  ye.  Which 
of  the  prophets  did  not  your  fathers  persecute?  and  they  killed 
them  which  shewed  before  of  the  coming  of  the  Righteous  One ;  of 
whom  ye  have  now  become  betrayers  and  murderers  •  ye  who  re- 
ceived the  law  as  it  was  ordained  by  angels,  and  kept  it  not.' 

Now  when  they  heard  these  things,  they  were  cut  to  the  heart, 
and  they  gnashed  on  him  wdth  their  teeth.  But  he,  being  full  of 
the  Holy  Ghost,  looked  up  stedfastly  into  heaven,  and  saw  the  glory 
of  God,  and  Jesus  standing  on  the  right  hand  of  God,  and  said, 
Behold,  I  see  the  heavens  opened,  and  the  Son  of  man  standing  on 
the  right  hand  of  God.  But  they  cried  out  with  a  loud  voice,  and 
stopped  their  ears,  and  rushed  upon  him  with  one  accord ;  and  they 
cast  him  out  of  the  city,  and  stoned  him :  and  the  witnesses  laid 
down  their  garments  at  the  feet  of  a  young  man  named  Saul.  And 
they  stoned  Stephen,  caUing  upon  the  Lord,  and  sa}dng.  Lord  Jesus, 
receive  my  spirit.  And  he  kneeled  down,  and  cried  with  a  loud 
voice,  Lord,  lay  not  this  sin  to  their  charge.  And  when  he  had  said 
this,  he  fell  asleep.     And  Saul  was  consenting  unto  his  death. 

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And  there  arose  on  that  day  a  great  persecution  against  the 
church  which  was  in  Jerusalem ;  and  they  were  all  scattered  abroad 
throughout  the  regions  of  Judaea  and  Samaria,  except  the  apostles. 
And  devout  men  buried  Stephen,  and  made  great  lamentation  over 
him.  But  Saul  laid  waste  the  church,  entering  into  every  house 
and  haling  men  and  women  committed  them  to  prison. 

They  therefore  that  were  scattered  abroad  went  about  preaching 
the  word.  And  Philip  went  down  to  the  city  of  Samaria,  and  pro- 
claimed unto  them  the  Christ.  And  the  multitudes  gave  heed  with 
one  accord  unto  the  things  that  were  spoken  by  PhiUp,  when  they 
heard,  and  saw  the  signs  which  he  did.  For  from  many  of  those 
which  had  unclean  spirits,  they  came  out,  crying  with  a  loud  voice : 
and  many  that  were  palsied,  and  that  were  lame,  were  healed. 
And  there  was  much  joy  in  that  city. 

But  an  angel  of  the  Lord  spake  unto  Philip,  saying.  Arise,  and  go 
toward  the  south  unto  the  way  that  goeth  down  from  Jerusalem 
unto  Gaza.  (The  same  is  desert.)  And  he  arose  and  went :  and 
behold,  a  man  of  Ethiopia,  a  eunuch  of  great  authority  under 
Candace,  queen  of  the  Ethiopians,  who  was  over  all  her  treasure, 
who  had  come  to  Jerusalem  for  to  worship ;  and  he  was  returning 
and  sitting  in  his  chariot,  and  was  reading  the  prophet  Isaiah. 
And  the  Spirit  said  unto  Philip,  Go  near,  and  join  thyself  to  this 
chariot.  And  Philip  ran  to  him,  and  heard  him  reading  Isaiah  the 
prophet,  and  said,  Understandest  thou  what  thou  readest?  And 
he  said,  How  can  I,  except  some  one  shall  guide  me?  And  he  be- 
sought Philip  to  come  up  and  sit  with  him.  Now  the  place  of  the 
scripture  which  he  was  reading  was  this : 

He  was  led  as  a  sheep  to  the  slaughter  ; 

And  as  a  lamb  before  his  shearer  is  dumbj 

So  he  openeth  not  his  mouth  : 

In  his  humiliation  his  judgement  was  taken  away  : 

His  generation  who  shall  declare? 

For  his  life  is  taken  from  the  earth. 

And  the  eunuch  answered  PhiHp,  and  said,  I  pray  thee,  of  whom 
speaketh  the  prophet  this?  of  himself,  or  of  some  other?  And 
Philip  opened  his  mouth,  and  beginning  from  this  scripture, 
preached  unto  him  Jesus.    And  as  they  went  on  the  way,  they 

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^  The  Acts  of  the  Apostles 

came  unto  a  certain  water;  and  the  eunuch  saith,  Behold, here  is 
water ;  what  doth  hinder  me  to  be  baptized  ?  And  he  commanded 
the  chariot  to  stand  still :  and  they  both  went  down  into  the  water, 
both  Philip  and  the  eunuch;  and  he  baptized  him.  And  when 
they  came  up  out  of  the  water,  the  Spirit  of  the  Lord  caught  away 
Philip ;  and  the  eunuch  saw  him  no  more,  for  he  went  on  his  way 
rejoicing. 

A  Later  Incident  of  the  Mission  at  Jerusalem 

Now  about  that  time  Herod  the  king  put  forth  his  hands  to  afflict 
certain  of  the  church.  And  he  killed  James  the  brother  of  John 
with  the  sword.  And  when  he  saw  that  it  pleased  the  Jews,  he 
proceeded  to  seize  Peter  also.  And  those  were  the  days  of  unleav- 
ened bread.  And  when  he  had  taken  him,  he  put  him  in  prison, 
and  delivered  him  to  four  quaternions  of  soldiers  to  guard  him ; 
intending  after  the  Passover  to  bring  him  forth  to  the  people. 
Peter  therefore  was  kept  in  the  prison :  but  prayer  was  made  ear- 
nestly of  the  church  unto  God  for  him.  And  when  Herod  was  about 
to  bring  him  forth,  the  same  night  Peter  was  sleeping  between  two 
soldiers,  bound  with  two  chains :  and  guards  before  the  door  kept 
the  prison.  And  behold,  an  angel  of  the  Lord  stood  by  him,  and 
a  light  shined  in  the  cell :  and  he  smote  Peter  on  the  side,  and  awoke 
him,  saying,  Rise  up  quickly.  And  his  chains  fell  off  from  his  hands. 
And  the  angel  said  unto  him.  Gird  thyself,  and  bind  on  thy  sandals. 
And  he  did  so.  And  he  saith  unto  him.  Cast  thy  garment  about 
thee,  and  follow  me.  And  he  went  out,  and  followed ;  and  he  wist 
not  that  it  was  true  which  was  done  by  the  angel,  but  thought  he 
saw  a  vision.  And  when  they  were  past  the  first  and  the  second 
ward,  they  came  unto  the  iron  gate  that  leadeth  into  the  city; 
which  opened  to  them  of  its  own  accord :  and  they  went  out,  and 
passed  on  through  one  street ;  and  straightway  the  angel  departed 
from  him.  And  when  Peter  was  come  to  himself,  he  said,  Now  I 
know  of  a  truth,  that  the  Lord  hath  sent  forth  his  angel  and  de- 
livered me  out  of  the  hand  of  Herod,  and  from  all  the  expectation  of 
the  people  of  the  Jews.  And  when  he  had  considered  the  thing, 
he  came  to  the  house  of  Mary  the  mother  of  John  whose  surname 
was  Mark ;  where  many  were  gathered  together  and  were  praying. 

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The  Modern  Reader's  Bible  for  Schools  B^ 

And  when  he  knocked  at  the  door  of  the  gate,  a  maid  came  to  an- 
swer, named  Rhoda.  And  when  she  knew  Peter's  voice,  she  opened 
not  the  gate  for  joy,  but  ran  in,  and  told  that  Peter  stood  before  the 
gate.  And  they  said  unto  her.  Thou  art  mad.  But  she  confidently 
affirmed  that  it  was  even  so.  And  they  said.  It  is  his  angel.  But 
Peter  continued  knocking :  and  when  they  had  opened,  they  saw 
him,  and  were  amazed.  But  he,  beckoning  unto  them  with  the 
hand  to  hold  their  peace,  declared  unto  them  how  the  Lord  had 
brought  him  forth  out  of  the  prison.  And  he  said,  Tell  these  things 
unto  James,  and  to  the  brethren.  And  he  departed,  and  went  to 
another  place.  Now  as  soon  as  it  was  day,  there  was  no  small  stir 
among  the  soldiers,  what  was  become  of  Peter.  And  when  Herod 
had  sought  for  him,  and  found  him  not,  he  examined  the  guards, 
and  commanded  that  they  should  be  put  to  death. 

III.     OPENING  OF  THE  GOSPEL  TO  THE  GENTILES 

The  Vision  of  Peter 

Now  there  was  a  certain  man  in  Caesarea,  Cornelius  by  name,  a 
centurion  of  the  band  called  the  Italian  band,  a  devout  man,  and 
one  that  feared  God  with  all  his  house,  who  gave  much  alms  to  the 
people,  and  prayed  to  God  alway.  He  saw  in  a  vision  openly,  as 
it  were  about  the  ninth  hour  of  the  day,  an  angel  of  God  coming 
in  unto  him,  and  saying  to  him,  Cornelius.  And  he,  fastening  his 
eyes  upon  him,  and  being  affrighted,  said.  What  is  it,  Lord?  And 
he  said  unto  him.  Thy  prayers  and  thine  alms  are  gone  up  for  a 
memorial  before  God.  And  now  send  men  to  Joppa,  and  fetch 
one  Simon,  who  is  surnamed  Peter :  he  lodgeth  with  one  Simon  a 
tanner,  whose  house  is  by  the  sea  side.  And  when  the  angel  that 
spake  unto  him  was  departed,  he  called  two  of  his  household- 
servants,  and  a  devout  soldier  of  them  that  waited  on  him  contin- 
ually ;  and  having  rehearsed  all  things  unto  them,  he  sent  them  to 
Joppa. 

Now  on  the  morrow,  as  they  were  on  their  journey,  and  drew 
nigh  unto  the  city,  Peter  went  up  upon  the  housetop  to  pray, 
about  the  sixth  hour :  and  he  became  hungry,  and  desired  to  eat : 
but  while  they  made  ready,  he  fell  into  a  trance ;  and  he  beholdeth 

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^  The  Acts  of  the  Apostles 

the  heaven  opened,  and  a  certain  vessel  descending,  as  it  were  a 
great  sheet,  let  down  by  four  corners  upon  the  earth :  wherein 
were  all  manner  of  fourfooted  beasts  and  creeping  things  of  the 
earth  and  fowls  of  the  heaven.  And  there  came  a  voice  to  him, 
Rise,  Peter ;  kill  and  eat.  But  Peter  said.  Not  so.  Lord ;  for  I  have 
never  eaten  anything  that  is  common  and  unclean.  And  a  voice 
came  unto  him  again  the  second  time.  What  God  hath  cleansed, 
make  not  thou  common.  And  this  was  done  thrice :  and  straight- 
way the  vessel  was  received  up  into  heaven. 

Now  while  Peter  was  much  perplexed  in  himself  what  the  vision 
which  he  had  seen  might  mean,  behold,  the  men  that  were  sent  by 
Cornelius,  having  made  inquiry  for  Simon's  house,  stood  before  the 
gate,  and  called  and  asked  whether  Simon,  which  was  surnamed 
Peter,  were  lodging  there.  And  while  Peter  thought  on  the  vision, 
the  Spirit  said  unto  him,  Behold,  three  men  seek  thee.  But  arise, 
and  get  thee  down,  and  go  with  them,  nothing  doubting :  for  I  have 
sent  them.  And  Peter  went  down  to  the  men,  and  said,  Behold, 
I  am  he  whom  ye  seek :  what  is  the  cause  wherefore  ye  are  come  ? 
And  they  said,  Cornelius  a  centurion,  a  righteous  man  and  one  that 
feareth  God,  and  well  reported  of  by  all  the  nation  of  the  Jews,  was 
warned  of  God  by  a  holy  angel  to  send  for  thee  into  his  house, 
and  to  hear  words  from  thee.  So  he  called  them  in  and  lodged 
them. 

And  on  the  morrow  he  arose  and  went  forth  with  them,  and  cer- 
tain of  the  brethren  from  Joppa  accompanied  him.  And  on  the 
morrow  they  entered  into  Caesarea.  And  Cornelius  was  waiting 
for  them,  having  called  together  his  kinsmen  and  his  near  friends. 
And  when  it  came  to  pass  that  Peter  entered,  Cornelius  met  him, 
and  fell  down  at  his  feet,  and  worshipped  him.  But  Peter  raised 
him  up,  saying.  Stand  up ;  I  myself  also  am  a  man.  And  as  he 
talked  with  him,  he  went  in,  and  findeth  many  come  together: 
and  he  said  unto  them :  Ye  yourselves  know  how  that  it  is  an  un- 
lawful thing  for  a  man  that  is  a  Jew  to  join  himself  or  come  unto 
one  of  another  nation ;  and  yet  unto  me  hath  God  shewed  that  I 
should  not  call  any  man  common  or  unclean :  wherefore  also  I  came 
without  gainsaying,  when  I  was  sent  for.  I  ask  therefore  with 
what  intent  ye  sent  for  me.  And  Cornelius  said :  Four  days  ago, 
until  this  hour,  I  was  keeping  the  ninth  hour  of  prayer  in  my  house ; 
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The  Modern  Reader's  Bible  for  Schools  8«^ 

and  behold,  a  man  stood  before  me  in  bright  apparel,  and  saith, 
Cornelius,  thy  prayer  is  heard,  and  thine  alms  are  had  in  remem- 
brance in  the  sight  of  God.  Send  therefore  to  Joppa,  and  call  unto 
thee  Simon,  who  is  surnamed  Peter;  he  lodgeth  in  the  house  of 
Simon  a  tanner,  by  the  sea  side.  Forthwith  therefore  I  sent  to 
thee ;  and  thou  hast  well  done  that  thou  art  come.  Now  therefore 
we  are  all  here  present  in  the  sight  of  God,  to  hear  all  things  that 
have  been  commanded  thee  of  the  Lord.  And  Peter  opened  his 
mouth,  and  said : 

'  Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons :  but 
in  every  nation  he  that  feareth  him,  and  worketh  righteousness, 
is  acceptable  to  him.  The  word  which  he  sent  unto  the  children  of 
Israel,  preaching  good  tidings  of  peace  by  Jesus  Christ  —  he  is 
Lord  of  all  —  that  saying  ye  yourselves  know,  which  was  published 
throughout  all  Judaea,  beginning  from  Galilee,  after  the  baptism 
which  John  preached;  even  Jesus  of  Nazareth,  how  that  God 
anointed  him  with  the  Holy  Ghost  and  with  power;  who  went 
about  doing  good,  and  healing  all  that  were  oppressed  of  the  devil ; 
for  God  was  with  him.  And  we  are  witnesses  of  all  things  which 
he  did  both  in  the  country  of  the  Jews,  and  in  Jerusalem ;  whom 
also  they  slew,  hanging  him  on  a  tree.  Him  God  raised  up  the  third 
day,  and  gave  him  to  be  made  manifest,  not  to  all  the  people,  but 
unto  witnesses  that  were  chosen  before  of  God,  even  to  us,  who  did 
eat  and  drink  with  him  after  he  rose  from  the  dead.  And  he  charged 
us  to  preach  unto  the  people,  and  to  testify  that  this  is  he  which 
is  ordained  of  God  to  be  the  Judge  of  quick  and  dead.  To  him  bear 
all  the  prophets  witness,  that  through  his  name  every  one  that  be- 
lieveth  on  him  shall  receive  remission  of  sins.' 

While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on  all 
them  which  heard  the  word.  And  they  of  the  circumcision  which 
believed  were  amazed,  as  many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost.  For 
they  heard  them  speak  with  tongues,  and  magnify  God.  Then 
answered  Peter,  Can  any  man  forbid  the  water,  that  these  should 
not  be  baptized,  which  have  received  the  Holy  Ghost  as  well  as  we  ? 
And  he  commanded  them  to  be  baptized  in  the  name  of  Jesus 
Christ.    Then  prayed  they  him  to  tarry  certain  days, 

^74 


-^  The  Acts  of  the  Apostles 

Conversion  of  Saul  {or  Paul) 

But  Saul,  yet  breathing  threatening  and  slaughter  against  the 
disciples  of  the  Lord,  went  unto  the  high  priest,  and  asked  of  him 
letters  to  Damascus  unto  the  synagogues,  that  if  he  found  any  that 
were  of  the  Way,  whether  men  or  women,  he  might  bring  them 
bound  to  Jerusalem.  And  as  he  journeyed,  it  came  to  pass  that  he 
drew  nigh  unto  Damascus :  and  suddenly  there  shone  round  about 
him  a  light  out  of  heaven :  and  he  fell  upon  the  earth,  and  heard 
a  voice  saying  unto  him,  Saul,  Saul,  why  persecutest  thou  me? 
And  he  said.  Who  art  thou.  Lord?  And  he  said,  I  am  Jesus  whom 
thou  persecutest :  but  rise,  and  enter  into  the  city,  and  it  shall  be 
told  thee  what  thou  must  do.  And  the  men  that  journeyed  with 
him  stood  speechless,  hearing  the  voice,  but  beholding  no  man. 
And  Saul  arose  from  the  earth ;  and  when  his  eyes  were  opened, 
he  saw  nothing ;  and  they  led  him  by  the  hand,  and  brought  him 
into  Damascus.  And  he  was  three  days  without  sight,  and  did 
neither  eat  nor  drink. 

Now  there  was  a  certain  disciple  at  Damascus,  named  Ananias : 
and  the  Lord  said  unto  him  in  a  vision,  Ananias.  And  he  said. 
Behold,  I  am  here,  Lord.  And  the  Lord  said  unto  him,  Arise,  and 
go  to  the  street  which  is  called  Straight,  and  inquire  in  the  house 
of  Judas  for  one  named  Saul,  a  man  of  Tarsus :  for  behold,  he  pray- 
eth  ;  and  he  hath  seen  a  man  named  Ananias  coming  in,  and  laying 
his  hands  on  him,  that  he  might  receive  his  sight.  But  Ananias 
answered,  Lord,  I  have  heard  from  many  of  this  man,  how  much 
evil  he  did  to  thy  saints  at  Jerusalem :  and  here  he  hath  authority 
from  the  chief  priests  to  bind  all  that  call  upon  thy  name.  But  the 
Lord  said  unto  him,  Go  thy  way :  for  he  is  a  chosen  vessel  unto  me, 
to  bear  my  name  before  the  Gentiles  and  kings,  and  the  children  of 
Israel :  for  I  will  shew  him  how  many  things  he  must  suffer  for  my 
name's  sake.  And  Ananias  departed,  and  entered  into  the  house ; 
and  laying  his  hands  on  him  said.  Brother  Saul,  the  Lord,  even 
Jesus,  who  appeared  unto  thee  in  the  way  which  thou  camest, 
hath  sent  me,  that  thou  may  est  receive  thy  sight,  and  be  filled  mth 
the  Holy  Ghost.  And  straightway  there  fell  from  his  eyes  as  it  were 
scales,  and  he  received  his  sight ;  and  he  arose  and  was  baptized ; 
and  he  took  food  and  was  strengthened. 

27  s 


The  Modern  Reader's  Bible  for  Schools  8«^ 

And  he  was  certain  days  with  the  disciples  which  were  at  Damas- 
cus. And  straightway  in  the  synagogues  he  proclaimed  Jesus,  that 
he  is  the  Son  of  God.  And  all  that  heard  him  were  amazed,  and 
said,  Is  not  this  he  that  in  Jerusalem  made  havock  of  them  which 
called  on  this  name?  and  he  had  come  hither  for  this  intent, 
that  he  might  bring  them  bound  before  the  chief  priests.  But 
Saul  increased  the  more  in  strength,  and  confounded  the  Jews 
which  dwelt  at  Damascus,  proving  that  this  is  the  Christ. 

And  when  many  days  were  fulfilled,  the  Jews  took  counsel  to- 
gether to  kill  him  :  but  their  plot  became  known  to  Saul.  And  they 
watched  the  gates  also  day  and  night  that  they  might  kill  him : 
but  his  disciples  took  him  by  night,  and  let  him  down  through  the 
wall,  lowering  him  in  a  basket. 

And  when  he  was  come  to  Jerusalem,  he  assayed  to  join  himself 
to  the  disciples  :  and  they  were  all  afraid  of  him,  not  believing  that 
he  was  a  disciple.  But  Barnabas  took  him,  and  brought  him  to  the 
apostles,  and  declared  unto  them  how  he  had  seen  the  Lord  in  the 
way,  and  that  he  had  spoken  to  him,  and  how  at  Damascus  he  had 
preached  boldly  in  the  name  of  Jesus.  And  he  was  with  them 
going  in  and  going  out  at  Jerusalem,  preaching  boldly  in  the  name 
of  the  Lord :  and  he  spake  and  disputed  against  the  Grecian  Jews  ; 
but  they  went  about  to  kill  him.  And  when  the  brethren  knew  it, 
they  brought  him  down  to  Caesarea,  and  sent  him  forth  to  Tarsus. 

Antioch :   Institution  of  the  Missionary  Journey 

They  that  were  scattered  abroad  upon  the  tribulation  that  arose 
about  Stephen  travelled  as  far  as  Phoenicia,  and  Cyprus,  and  An- 
tioch, speaking  the  word  to  none  save  only  to  Jews.  But  there 
were  some  of  them,  men  of  Cyprus  and  Cyrene,  who,  when  they 
were  come  to  Antioch,  spake  unto  the  Greeks  also,  preaching  the 
Lord  Jesus.  And  the  hand  of  the  Lord  was  with  them :  and  a  great 
number  that  believed  turned  unto  the  Lord.  And  the  report 
concerning  them  came  to  the  ears  of  the  church  which  was  in  Jeru- 
salem :  and  they  sent  forth  Barnabas  as  far  as  Antioch :  who, 
when  he  was  come,  and  had  seen  the  grace  of  God,  was  glad ;  and 
he  exhorted  them  all,  that  with  purpose  of  heart  they  would  cleave 
unto  the  Lord ;  for  he  was  a  good  man,  and  full  of  the  Holy  Ghost 

276 


-^  The  Acts  of  the  Apostles 

and  of  faith :  and  much  people  was  added  unto  the  Lord.  And  he 
went  forth  to  Tarsus  to  seek  for  Saul :  and  when  he  had  found  him, 
he  brought  him  unto  Antioch.  And  it  came  to  pass,  that  even  for 
a  whole  year  they  were  gathered  together  with  the  church,  and 
taught  much  people ;  and  that  the  disciples  were  called  Christians 
first  in  Antioch. 

Now  there  were  at  Antioch,  in  the  church  that  was  there,  proph- 
ets and  teachers,  Barnabas,  and  others,  and  Saul.  And  as  they 
ministered  to  the  Lord,  and  fasted,  the  Holy  Ghost  said.  Separate 
me  Barnabas  and  Saul  for  the  work  whereunto  I  have  called  them. 
Then,  when  they  had  fasted  and  prayed  and  laid  their  hands  on 
them,  they  sent  them  away. 

How  at  Lystra  Paul  was  first  worshipped  and  then  stoned 

And  it  came  to  pass  in  Iconium,  that  they  entered  together  into 
the  synagogue  of  the  Jews,  and  so  spake,  that  a  great  multitude 
both  of  Jews  and  of  Greeks  beHeved.  But  the  Jews  that  were  dis- 
obedient stirred  up  the  souls  of  the  Gentiles,  and  made  them  evil 
affected  against  the  brethren.  Long  time  therefore  they  tarried 
there  speaking  boldly  in  the  Lord,  which  bare  witness  unto  the 
word  of  his  grace,  granting  signs  and  wonders  to  be  done  by  their 
hands.  But  the  multitude  of  the  city  w^as  divided ;  and  part  held 
with  the  Jews,  and  part  with  the  apostles.  And  when  there  was 
made  an  onset  both  of  the  Gentiles  and  of  the  Jews  with  their  rulers, 
to  entreat  them  shamefully,  and  to  stone  them,  they  became  aware 
of  it,  and  fled  unto  the  cities  of  Lycaonia,  Lystra  and  Derbe,  and 
the  region  round  about :  and  there  they  preached  the  gospel. 

And  at  Lystra  there  sat  a  certain  man,  impotent  in  his  feet,  a 
cripple  from  his  mother's  womb,  who  never  had  walked.  The 
same  heard  Paul  speaking :  who,  fastening  his  eyes  upon  him,  and 
seeing  that  he  had  faith  to  be  made  whole,  said  with  a  loud  voice, 
Stand  upright  on  thy  feet.  And  he  leaped  up  and  walked.  And 
when  the  multitudes  saw  what  Paul  had  done,  they  Hf  ted  up  their 
voice,  saying  in  the  speech  of  Lycaonia,  The  gods  are  come  down 
to  us  in  the  likeness  of  men.  And  they  called  Barnabas,  Jupiter ; 
and  Paul,  Mercury,  because  he  was  the  chief  speaker.  And  the 
priest  of  Jupiter  whose  temple  was  before  the  city,  brought  oxen 

-77 


The  Modern  Reader's  Bible  for  Schools  B^ 

and  garlands  unto  the  gates,  and  would  have  done  sacrifice  with  the 
multitudes.  But  when  the  apostles,  Barnabas  and  Paul,  heard  of 
it,  they  rent  their  garments,  and  sprang  forth  among  the  multi- 
tude, crying  out  and  saying:  Sirs,  why  do  ye  these  things?  We 
also  are  men  of  like  passions  with  you,  and  bring  you  good  tidings, 
that  ye  should  turn  from  these  vain  things  unto  the  living  God, 
who  made  the  heaven  and  the  earth  and  the  sea,  and  all  that  in 
them  is :  who  in  the  generations  gone  by  suffered  all  the  nations 
to  walk  in  their  own  ways.  And  yet  he  left  not  himself  without 
witness,  in  that  he  did  good,  and  gave  you  from  heaven  rains  and 
fruitful  seasons,  filling  your  hearts  with  food  and  gladness.  And 
with  these  sayings  scarce  restrained  they  the  multitudes  from  doing 
sacrifice  unto  them. 

But  there  came  Jews  thither  from  Antioch  and  Iconium :  and 
having  persuaded  the  multitudes,  they  stoned  Paul,  and  dragged 
him  out  of  the  city,  supposing  that  he  was  dead.  But  as  the  dis- 
ciples stood  round  about  him,  he  rose  up,  and  entered  into  the  city : 
and  on  the  morrow  he  went  forth  with  Barnabas  to  Derbe.  And 
when  they  had  preached  the  gospel  to  that  city,  and  had  made 
many  disciples,  they  returned  to  Lystra,  and  to  Iconium,  and  to 
Antioch,  confirming  the  souls  of  the  disciples,  exhorting  them 
to  continue  in  the  faith,  and  that  through  many  tribulations  we 
must  enter  into  the  kingdom  of  God.  And  when  they  had  ap- 
pointed for  them  elders  in  every  church,  and  had  prayed  with 
fasting,  they  commended  them  to  the  Lord,  on  whom  they  had  be- 
lieved. And  they  passed  through  Pisidia,  and  came  to  Pamphylia. 
And  when  they  had  spoken  the  word  in  Perga,  they  went  down  to 
Attalia ;  and  thence  they  sailed  to  Antioch,  from  whence  they 
had  been  committed  to  the  grace  of  God  for  the  work  which  they 
had  fulfilled.  And  when  they  were  come,  and  had  gathered  the 
church  together,  they  rehearsed  all  things  that  God  had  done 
with  them,  and  how  that  he  had  opened  a  door  of  faith  unto  the 
Gentiles.     And  they  tarried  no  little  time  with  the  disciples. 


278 


-^  The  Acts  of  the  Apostles 

IV.     EXTENSION   OF   THE    GOSPEL    TO    EUROPE 

Vision  of  the  Man  of  Macedonia 

And  they  went  through  the  region  of  Phrygia  and  Galatia,  hav- 
ing been  forbidden  of  the  Holy  Ghost  to  speak  the  word  in  Asia ; 
and  when  they  were  come  over  against  Mysia,  they  assayed  to 
go  into  Bithynia  ;  and  the  Spirit  of  Jesus  suffered  them  not ;  and 
passing  by  Mysia,  they  came  down  to  Troas.  And  a  vision  ap- 
peared to  Paul  in  the  night :  There  was  a  man  of  Macedonia  stand- 
ing, beseeching  him,  and  sa3dng,  Come  over  into  Macedonia,  and 
help  us  And  when  he  had  seen  the  vision,  straightway  we  sought 
to  go  forth  into  Macedonia,  concluding  that  God  had  called  us  for 
to  preach  the  gospel  unto  them. 

The  Jail  at  Philippi:  and  the  Earthquake 

And  we  were  in  Philippi  tarrying  certain  days.  And  on  the 
sabbath  day  we  went  forth  without  the  gate  by  a  river  side,  where 
we  supposed  there  was  a  place  of  prayer ;  and  we  sat  down,  and  spake 
unto  the  women  which  were  come  together.  And  a  certain  woman 
named  Lydia,  a  seller  of  purple,  of  the  city  of  Thyatira,  one  that 
worshipped  God,  heard  us :  whose  heart  the  Lord  opened,  to  give 
heed  unto  the  things  which  were  spoken  by  Paul.  And  when  she 
was  baptized,  and  her  household,  she  besought  us,  saying,  If  ye 
have  judged  me  to  be  faithful  to  the  Lord,  come  into  my  house,  and 
abide  there.     And  she  constrained  us. 

And  it  came  to  pass,  as  we  were  going  to  the  place  of  prayer,  that 
a  certain  maid  having  a  spirit  of  divination  met  us,  which  brought 
her  masters  much  gain  by  soothsaying.  The  same  following  after 
Paul  and  us  cried  out,  saying.  These  men  are  servants  of  the  Most 
High  God,  which  proclaim  unto  you  the  way  of  salvation.  And 
this  she  did  for  many  days.  But  Paul,  being  sore  troubled,  turned 
and  said  to  the  spirit,  I  charge  thee  in  the  name  of  Jesus  Christ 
to  come  out  of  her.     And  it  came  out  that  very  hour. 

But  when  her  masters  saw  that  the  hope  of  their  gain  was  gone, 
they  laid  hold  on  Paul  and  Silas,  and  dragged  them  into  the  market- 
place before  the  rulers,  and  when  they  had  brought  them  unto  the 
magistrates,  they  said,  These  men,  being  Jews,  do  exceedingly 

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The  Modern  Reader's  Bible  for  Schools  8€- 

trouble  our  city,  and  set  forth  customs  which  it  is  not  lawful  for 
us  to  receive,  or  to  observe,  being  Romans.  And  the  multitude  rose 
up  together  against  them  :  and  the  magistrates  rent  their  garments 
off  them,  and  commanded  to  beat  them  with  rods.  And  when  they 
had  laid  many  stripes  upon  them,  they  cast  them  into  prison, 
charging  the  jailor  to  keep  them  safely :  who,  having  received  such 
a  charge,  cast  them  into  the  inner  prison,  and  made  their  feet  fast 
in  the  stocks.  But  about  midnight  Paul  and  Silas  were  praying 
and  singing  hymns  unto  God,  and  the  prisoners  were  listening  to 
them;  and  suddenly  there  was  a  great  earthquake,  so  that  the 
foundations  of  the  prison-house  were  shaken :  and  immediately 
all  the  doors  were  opened ;  and  every  one's  bands  were  loosed. 
And  the  jailor  being  roused  out  of  sleep,  and  seeing  the  prison  doors 
open,  drew  his  sword,  and  was  about  to  kill  himself,  supposing  that 
the  prisoners  had  escaped.  But  Paul  cried  with  a  loud  voice, 
saying.  Do  thyself  no  harm :  for  we  are  all  here.  And  he  called  for 
lights,  and  sprang  in,  and,  trembling  for  fear,  fell  down  before 
Paul  and  Silas,  and  brought  them  out,  and  said.  Sirs,  what  must 
I  do  to  be  saved?  And  they  said.  Believe  on  the  Lord  Jesus,  and 
thou  shalt  be  saved,  thou  and  thy  house.  And  they  spake  the  word 
of  the  Lord  unto  him,  with  all  that  were  in  his  house.  And  he  took 
them  the  same  hour  of  the  night,  and  washed  their  stripes ;  and  was 
baptized,  he  and  all  his,  immediately.  And  he  brought  them  up 
into  his  house,  and  set  meat  before  them,  and  rejoiced  greatly, 
with  all  his  house,  having  believed  in  God. 

But  when  it  was  day,  the  magistrates  sent  the  Serjeants,  saying, 
Let  those  men  go.  And  the  jailor  reported  the  words  to  Paul, 
saying.  The  magistrates  have  sent  to  let  you  go :  now  therefore 
come  forth,  and  go  in  peace.  But  Paul  said  unto  them.  They  have 
beaten  us  publicly,  uncondemned,  men  that  are  Romans,  and  have 
cast  us  into  prison ;  and  do  they  now  cast  us  out  privily  ?  nay 
verily ;  but  let  them  come  themselves  and  bring  us  out.  And  the 
Serjeants  reported  these  words  unto  the  magistrates:  and  they 
feared,  when  they  heard  that  they  were  Romans ;  and  they  came 
and  besought  them ;  and  when  they  had  brought  them  out,  they 
asked  them  to  go  away  from  the  city.  And  they  went  out  of  the 
prison,  and  entered  into  the  house  of  Lydia :  and  when  they  had 
seen  the  brethren,  they  comforted  them,  and  departed. 

280 


^  The  Acts  of  the  Apostles 


Paul  before  the  Philosophers  of  Athens 

Now  while  Paul  waited  at  Athens,  his  spirit  was  provoked  within 
him,  as  he  beheld  the  city  full  of  idols.  So  he  reasoned  in  the 
synagogue  with  the  Jews  and  the  devout  persons,  and  in  the 
marketplace  every  day  with  them  that  met  with  him.  And 
certain  also  of  the  Epicurean  and  Stoic  philosophers  encountered 
him.  And  some  said,  What  would  this  babbler  say  ?  other  some, 
He  seemeth  to  be  a  setter  forth  of  strange  gods :  because  he  preached 
Jesus  and  the  Resurrection.  And  they  took  hold  of  him,  and 
brought  him  unto  the  Areopagus,  saying,  May  we  know  what  this 
new  teaching  is,  which  is  spoken  by  thee?  For  thou  bringest  cer- 
tain strange  things  to  our  ears :  we  would  know  therefore  what  these 
things  mean.  *  And  Paul  stood  in  the  midst  of  the  Areopagus,  and 
said: 

'  Ye  men  of  Athens,  in  all  things  I  perceive  that  ye  are  somewhat 
superstitious.  For  as  I  passed  along,  and  observed  the  objects 
of  your  worship,  I  found  also  an  altar  with  this  inscription, 

3r0  an  ^nfen0hjn  (goti 

What  therefore  ye  worship  in  ignorance,  this  set  I  forth  unto  you. 
The  God  that  made  the  world  and  all  things  therein,  he,  being 
Lord  of  heaven  and  earth,  dwelleth  not  in  temples  made  with 
hands ;  neither  is  he  served  by  men's  hands,  as  though  he  needed 
any  thing,  seeing  he  himself  giveth  to  all  life,  and  breath,  and  all 
things  ;  and  he  made  of  one  every  nation  of  men  for  to  dwell  on  all 
the  face  of  the  earth,  having  determined  their  appointed  seasons, 
and  the  bounds  of  their  habitation ;  that  they  should  seek  God, 
if  haply  they  might  feel  after  him,  and  find  him,  though  he  is  not 
far  from  each  one  of  us :  for  in  him  we  live,  and  move,  and  have 
our  being ;  as  certain  even  of  your  own  poets  have  said.  For  we 
are  also  his  offspring.  Being  then  the  offspring  of  God,  we  ought 
not  to  think  that  the  Godhead  is  like  unto  gold,  or  silver,  or  stone, 
graven  by  art  and  device  of  man.  The  times  of  ignorance  there- 
fore God  overlooked;    but  now  he  commandeth  men  that  they 

*  Now  all  the  Athenians  and  the  strangers  sojourning  there  spent  their  time  in 
nothing  else  but  either  to  tell  or  to  hear  some  new  thing. 

281 


The  Modern  Reader's  Bible  for  Schools  8«^ 

should  all  everywhere  repent :  inasmuch  as  he  hath  appointed  a 
day,  in  the  which  he  will  judge  the  world  in  righteousness  by  the 
man  whom  he  hath  ordained ;  whereof  he  hath  given  assurance 
unto  all  men,  in  that  he  hath  raised  him  from  the  dead.' 

Now  when  they  heard  of  the  resurrection  of  the  dead,  some 
mocked;  but  others  said,  We  will  hear  thee  concerning  this  yet 
again.  Thus  Paul  went  out  from  among  them.  But  certain  men 
clave  unto  him,  and  beUeved. 

Paul  at  Corinth  :  A  More  Settled  Ministry 

After  these  things  Paul  departed  from  Athens,  and  came  to 
Corinth.  And  he  found  a  certain  Jew  named  Aquila,  a  man  of 
Pontus  by  race,  lately  come  from  Italy,  with  his  wife  Priscilla, 
because  Claudius  had  commanded  all  the  Jews  to  depart  from 
Rome :  and  he  came  unto  them ;  and  because  he  was  of  the  same 
trade,  he  abode  with  them,  and  they  wrought ;  for  by  their  trade 
they  were  tentmakers.  And  he  reasoned  in  the  synagogue  every 
sabbath,  and  persuaded  Jews  and  Greeks. 

But  when  Silas  and  Timothy  came  down  from  Macedonia,  Paul 
was  constrained  by  the  word,  testifying  to  the  Jews  that  Jesus  was 
the  Christ.  And  when  they  opposed  themselves,  and  blasphemed, 
he  shook  out  his  raiment,  and  said  unto  them.  Your  blood  be  upon 
your  own  heads ;  I  am  clean :  from  henceforth  I  will  go  unto  the 
Gentiles.  And  he  departed  thence,  and  went  into  the  house  of  a 
certain  man  named  Titus  Justus,  one  that  worshipped  God,  whose 
house  joined  hard  to  the  synagogue.  And  Crispus,  the  ruler  of  the 
synagogue,  believed  in  the  Lord  with  all  his  house ;  and  many  of 
the  Corinthians  hearing  beheved,  and  were  baptized.  And  the 
Lord  said  unto  Paul  in  the  night  by  a  vision,  Be  not  afraid,  but 
speak,  and  hold  not  thy  peace :  for  I  am  with  thee,  and  no  man  shall 
set  on  thee  to  harm  thee :  for  I  have  much  people  in  this  city. 
And  he  dwelt  there  a  year  and  six  months,  teaching  the  word  of 
God  among  them. 

But  when  Gallio  was  proconsul  of  Achaia,  the  Jews  with  one 
accord  rose  up  against  Paul,  and  brought  him  before  the  judge- 
ment-seat, saying.  This  man  persuadeth  men  to  worship  God  con- 
trary to  the  law.     But  when  Paul  was  about  to  open  his  mouth, 

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-^  The  Acts  of  the  Apostles 

Gallic  said  unto  the  Jews,  If  indeed  it  were  a  matter  of  wrong  or 
of  wicked  villany,  O  ye  Jews,  reason  would  that  I  should  bear 
with  you :  but  if  they  are  questions  about  words  and  names  and 
your  own  law,  look  to  it  yourselves ;  I  am  not  minded  to  be  a  judge 
of  these  matters.  And  he  drave  them  from  the  judgement-seat. 
And  they  all  laid  hold  on  Sosthenes,  the  ruler  of  the  synagogue, 
and  beat  him  before  the  judgement-seat.  And  Galho  cared  for 
none  of  these  things. 

V.     THE  APOSTLE  OF  THE   GENTILES  BROUGHT  TO 

ROME 

Paul  and  the  Mob  of  Ephesus 

And  Paul  came  to  Ephesus.  And  he  entered  into  the  synagogue, 
and  spake  boldly  for  the  space  of  three  months,  reasoning  and  per- 
suading as  to  the  things  concerning  the  kingdom  of  God.  But 
when  some  were  hardened  and  disobedient,  speaking  e\dl  of  the  Way 
before  the  multitude,  he  departed  from  them,  and  separated  the 
disciples,  reasoning  daily  in  the  school  of  Tyrannus.  And  this 
continued  for  the  space  of  two  years ;  so  that  all  they  which  dwelt 
in  Asia  heard  the  word  of  the  Lord,  both  Jews  and  Greeks.  And 
God  wrought  special  miracles  by  the  hands  of  Paul:  insomuch 
that  unto  the  sick  were  carried  away  from  his  body  handkerchiefs 
or  aprons,  and  the  diseases  departed  from  them,  and  the  evil  spirits 
went  out.  But  certain  also  of  the  strolling  Jews,  exorcists,  took 
upon  them  to  name  over  them  which  had  the  evil  spirits  the  name  of 
the  Lord  Jesus,  saying,  I  adjure  you  by  Jesus  whom  Paul  preacheth. 
And  there  were  seven  sons  of  one  Sceva,  a  Jew,  a  chief  priest,  which 
did  this.  And  the  evil  spirit  answered  and  said  unto  them,  Jesus 
I  know,  and  Paul  I  know;  but  who  are  ye?  And  the  man  in 
whom  the  evil  spirit  was  leaped  on  them,  and  mastered  both  of 
them,  and  prevailed  against  them,  so  that  they  fled  out  of  that 
house  naked  and  wounded.  And  this  became  known  to  all,  both 
Jews  and  Greeks,  that  dwelt  at  Ephesus ;  and  fear  fell  upon  them 
all,  and  the  name  of  the  Lord  Jesus  was  magnified.  Many  also 
of  them  that  had  beheved  came,  confessing,  and  declaring  their 
deeds.    And  not  a  few  of  them  that  practised  curious  arts  brought 

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The  Modern  Reader's  Bible  for  Schools  S«- 

their  books  together,  and  burned  them  in  the  sight  of  all :  and  they 
counted  the  price  of  them,  and  found  it  fifty  thousand  pieces  of 
silver.     So  mightily  grew  the  word  of  the  Lord  and  prevailed. 

Now  after  these  things  were  ended,  Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Macedonia  and  Achaia,  to  go  to  Jeru- 
salem, saying,  After  I  have  been  there,  I  must  also  see  Rome.  And 
having  sent  into  Macedonia  two  of  them  that  ministered  unto  him, 
Timothy  and  Erastus,  he  himself  stayed  in  Asia  for  a  while. 

And  about  that  time  there  arose  no  small  stir  concerning  the  Way. 
For  a  certain  man  named  Demetrius,  a  silversmith,  which  made 
silver  shrines  of  Diana,  brought  no  little  business  unto  the  crafts- 
men ;  whom  he  gathered  together,  with  the  workmen  of  like  occu- 
pation, and  said :  Sirs,  ye  know  that  by  this  business  we  have  our 
wealth.  And  ye  see  and  hear,  that  not  alone  at  Ephesus,  but 
almost  throughout  all  Asia,  this  Paul  hath  persuaded  and  turned 
away  much  people,  saying  that  they  be  no  gods,  which  are  made 
with  hands :  and  not  only  is  there  danger  that  this  our  trade  come 
into  disrepute ;  but  also  that  the  temple  of  the  great  goddess  Diana 
be  made  of  no  account,  and  that  she  should  even  be  deposed  from 
her  magnificence,  whom  all  Asia  and  the  world  worshippeth.  And 
when  they  heard  this,  they  were  filled  with  wrath,  and  cried  out, 
saying,  Great  is  Diana  of  the  Ephesians.  And  the  city  was  filled 
with  the  confusion:  and  they  rushed  with  one  accord  into  the 
theatre,  having  seized  Gains  and  Aristarchus,  men  of  Macedonia, 
Paul's  companions  in  travel.  And  when  Paul  was  minded  to  enter 
in  unto  the  people,  the  disciples  suffered  liim  not.  And  certain 
also  of  the  chief  officers  of  Asia,  being  his  friends,  sent  unto  him, 
and  besought  him  not  to  adventure  himself  into  the  theatre.  Some 
therefore  cried  one  thing,  and  some  another :  for  the  assembly  was 
in  confusion;  and  the  more  part  knew  not  wherefore  they  were 
come  together.  And  they  brought  Alexander  out  of  the  multitude, 
the  Jews  putting  him  forward.  And  Alexander  beckoned  with  the 
hand,  and  would  have  made  a  defence  unto  the  people.  But  when 
they  perceived  that  he  was  a  Jew,  all  with  one  voice  about  the 
space  of  two  hours  cried  out.  Great  is  Diana  of  the  Ephesians. 
And  when  the  townclerk  had  quieted  the  multitude,  he  saith,  Ye 
men  of  Ephesu^,  what  man  is  there  who  knoweth  not  how  that  the 
city  of  the  Ephesians  is  "  temple-keeper  of  the  great  Diana,"  and 

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-^  The  Acts  of  the  Apostles 

of  the  image  which  fell  down  from  Jupiter  ?  Seeing  then  that  these 
things  cannot  be  gainsaid,  ye  ought  to  be  quiet,  and  to  do  nothing 
rash.  For  ye  have  brought  hither  these  men,  which  are  neither 
robbers  of  temples  nor  blasphemers  of  our  goddess.  If  therefore 
Demetrius,  and  the  craftsmen  that  are  with  him,  have  a  matter 
against  any  man,  the  courts  are  open,  and  there  are  proconsuls : 
let  them  accuse  one  another.  But  if  ye  seek  any  thing  about 
other  matters,  it  shall  be  settled  in  the  regular  assembly.  For 
indeed  we  are  in  danger  to  be  accused  concerning  this  day's  riot, 
there  being  no  cause  for  it :  and  as  touching  it  we  shall  not  be  able 
to  give  account  of  tliis  concourse.  And  when  he  had  thus  spoken, 
he  dismissed  the  assembly. 

And  after  the  uproar  was  ceased,  Paul  having  sent  for  the  dis- 
ciples and  exhorted  them,  took  leave  of  them,  and  departed. 

PauVs  Farewell  to  the  Church  at  Ephesus 

Paul  had  determined  to  sail  past  Ephesus,  that  he  might  not 
have  to  spend  time  in  Asia ;  for  he  was  hastening,  if  it  were  possible 
for  him,  to  be  at  Jerusalem  the  day  of  Pentecost. 

And  from  Miletus  he  sent  to  Ephesus,  and  called  to  him  the  elders 
of  the  church.  And  when  they  were  come  to  him,  he  said  unto 
them: 

*  Ye  yourselves  know,  from  the  first  day  that  I  set  foot  in  Asia, 
after  what  manner  I  was  with  you  all  the  time,  serving  the  Lord 
with  all  lowliness  of  mind,  and  with  tears,  and  with  trials  which 
befell  me  by  the  plots  of  the  Jews :  how  that  I  shrank  not  from  de- 
claring unto  you  anything  that  was  profitable,  and  teaching  you 
publicly,  and  from  house  to  house,  testifying  both  to  Jews  and  to 
Greeks  repentance  toward  God,  and  faith  toward  our  Lord  Jesus 
Christ.  And  now,  behold,  I  go  bound  in  the  spirit  unto  Jerusalem, 
not  knowing  the  things  that  shall  befall  me  there :  save  that  the 
Holy  Ghost  testifieth  unto  me  in  every  city,  saying  that  bonds  and 
aflBictions  abide  me.  But  I  hold  not  my  life  of  any  account,  as 
dear  unto  myself,  so  that  I  may  accompUsh  my  course,  and  the  min- 
istry which  I  received  from  the  Lord  Jesus,  to  testify  the  gospel 
of  the  grace  of  God.  And  now,  behold,  I  know  that  ye  all,  among 
whom  I  went  about  preaching  the  kingdom,  shall  see  my  face  no 

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The  Modern  Reader's  Bible  for  Schools  8«- 

more.  Wherefore  I  testify  unto  you  this  day,  that  I  am  pure  from 
the  blood  of  all  men.  For  I  shrank  not  from  declaring  unto  you 
the  whole  counsel  of  God.  Take  heed  unto  yourselves,  and  to  all 
the  flock,  in  the  which  the  Holy  Ghost  hath  made  you  bishops,  to 
feed  the  church  of  God,  which  he  purchased  with  his  own  blood. 
I  know  that  after  my  departing  grievous  wolves  shall  enter  in  among 
you,  not  sparing  the  flock ;  and  from  among  your  own  selves  shall 
men  arise,  speaking  perverse  things,  to  draw  away  the  disciples 
after  them.  Wherefore  watch  ye,  remembering  that  by  the  space 
of  three  years  I  ceased  not  to  admonish  every  one  night  and  day 
with  tears.  And  now  I  commend  you  to  God,  and  to  the  word  of 
his  grace,  which  is  able  to  build  you  up,  and  to  give  you  the  inherit- 
ance among  all  them  that  are  sanctified.  I  coveted  no  man's 
silver,  or  gold,  or  apparel.  Ye  yourselves  know  that  these  hands 
ministered  unto  my  necessities,  and  to  them  that  were  with  me.  In 
all  things  I  gave  you  an  example,  how  that  so  labouring  ye  ought  to 
help  the  weak,  and  to  remember  the  words  of  the  Lord  Jesus,  how 
he  himself  said.  It  is  more  blessed  to  give  than  to  receive.' 

And  when  he  had  thus  spoken,  he  kneeled  down,  and  prayed 
with  them  all.  And  they  all  wept  sore,  and  fell  on  Paul's  neck, 
and  kissed  him,  sorrowing  most  of  all  for  the  word  which  he  had 
spoken,  that  they  should  behold  his  face  no  more.  And  they 
brought  him  on  his  way  unto  the  ship. 

Paul  and  the  Mob  of  Jerusalem 

And  when  we  were  come  to  Jerusalem,  the  brethren  received 
us  gladly.  And  the  day  following  Paul  went  in  with  us  unto  James ; 
and  all  the  elders  were  present.  And  when  he  had  saluted  them, 
he  rehearsed  one  by  one  the  things  which  God  had  wrought  among 
the  Gentiles  by  his  ministry.  And  they,  when  they  heard  it, 
glorified  God ;  and  they  said  unto  him.  Thou  seest,  brother,  how 
many  thousands  there  are  among  the  Jews  of  them  which  have 
believed;  and  they  are  all  zealous  for  the  law:  and  they  have 
been  informed  concerning  thee,  that  thou  teachest  all  the  Jews 
which  are  among  the  Gentiles  to  forsake  Moses,  telling  them  not 
to  circumcise  their  children,  neither  to  walk  after  the  customs. 
What  is  it  therefore?  they  will  certainly  hear  that  thou  art  come. 

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^  The  Acts  of  the  Apostles 

Do  therefore  this  that  we  say  to  thee :  We  have  four  men  which 
have  a  vow  on  them;  these  take,  and  purify  thyself  with  them, 
and  be  at  charges  for  them,  that  they  may  shave  their  heads: 
and  all  shall  know  that  there  is  no  truth  in  the  things  whereof 
they  have  been  informed  concerning  thee ;  but  that  thou  thyself 
also  walkest  orderly,  keeping  the  law.  But  as  touching  the  Gen- 
tiles which  have  believed,  we  wrote,  giving  judgement  that  they 
should  keep  themselves  from  things  sacrificed  to  idols,  and  from 
blood,  and  from  what  is  strangled,  and  from  fornication.  Then 
Paul  took  the  men,  and  the  next  day  purifying  himself  with  them 
went  into  the  temple,  declaring  the  fulfilment  of  the  days  of  puri- 
fication, until  the  offering  was  offered  for  every  one  of  them. 

And  when  the  seven  days  were  almost  completed,  the  Jews  from 
Asia,  when  they  saw  him  in  the  temple,  stirred  up  all  the  multi- 
tude, and  laid  hands  on  him,  crying  out,  Men  of  Israel,  help: 
This  is  the  man,  that  teacheth  all  men  everywhere  against  the 
people,  and  the  law,  and  this  place:  and  moreover  he  brought 
Greeks  also  into  the  temple,  and  hath  defiled  this  holy  place.  For 
they  had  before  seen  with  him  in  the  city  Trophimus  the  Ephesian, 
whom  they  supposed  that  Paul  had  brought  into  the  temple. 
And  all  the  city  was  moved,  and  the  people  ran  together:  and 
they  laid  hold  on  Paul,  and  dragged  him  out  of  the  temple :  and 
straightway  the  doors  were  shut.  And  as  they  were  seeking  to 
kill  him,  tidings  came  up  to  the  chief  captain  of  the  band,  that  all 
Jerusalem  was  in  confusion.  And  forthwith  he  took  soldiers  and 
centurions,  and  ran  down  upon  them:  and  they,  when  they  saw 
the  chief  captain  and  the  soldiers,  left  off  beating  Paul.  Then  the 
chief  captain  came  near,  and  laid  hold  on  him,  and  commanded 
him  to  be  bound  with  two  chains ;  and  inquired  who  he  was,  and 
what  he  had  done.  And  some  shouted  one  thing,  some  another, 
among  the  crowd :  and  when  he  could  not  know  the  certainty  for 
the  uproar,  he  commanded  him  to  be  brought  into  the  castle.  And 
when  he  came  upon  the  stairs,  so  it  was,  that  he  was  borne  of  the 
soldiers  for  the  violence  of  the  crowd;  for  the  multitude  of  the 
people  followed  after,  crying  out,  Away  with  him. 

And  as  Paul  was  about  to  be  brought  into  the  castle,  he  saith 
unto  the  chief  captain,  May  I  say  something  unto  thee?  And 
he  said,  Dost  thou  know  Greek  ?     Art  thou  not  then  the  Egyptian, 

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The  Modern  Reader^s  Bible  for  Schools  »- 

which  before  these  days  stirred  up  to  sedition  and  led  out  into  the 
wilderness  the  four  thousand  men  of  the  Assassins?  But  Paul 
said,  I  am  a  Jew,  of  Tarsus  in  Cilicia,  a  citizen  of  no  mean  city : 
and  I  beseech  thee,  give  me  leave  to  speak  unto  the  people.  And 
when  he  had  given  him  leave,  Paul,  standing  on  the  stairs,  beck- 
oned with  the  hand  unto  the  people ;  and  when  there  was  made  a 
great  silence,  he  spake  unto  them  in  the  Hebrew  language,  saying : 

'Brethren  and  fathers,  hear  ye  the  defence  which  I  now  make 
unto  you.' 

And  when  they  heard  that  he  spake  unto  them  in  the  Hebrew 
language,  they  were  the  more  quiet :  and  he  saith : 

'  I  am  a  Jew,  born  in  Tarsus  of  Cilicia,  but  brought  up  in  this  city, 
at  the  feet  of  Gamaliel,  instructed  according  to  the  strict  manner 
of  the  law  of  our  fathers,  being  zealous  for  God,  even  as  ye  all  are 
this  day :  and  I  persecuted  this  Way  unto  the  death,  binding  and 
delivering  into  prisons  both  men  and  women.  As  also  the  high 
priest  doth  bear  me  witness,  and  all  the  estate  of  the  elders :  from 
whom  also  I  received  letters  unto  the  brethren,  and  journeyed  to 
Damascus,  to  bring  them  also  which  were  there  unto  Jerusalem 
in  bonds,  for  to  be  punished.  And  it  came  to  pass,  that,  as  I 
made  my  journey,  and  drew  nigh  unto  Damascus,  about  noon, 
suddenly  there  shone  from  heaven  a  great  light  round  about  me. 
And  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto  me, 
Saul,  Saul,  why  persecutest  thou  me?  And  I  answered.  Who 
art  thou,  Lord?  And  he  said  unto  me,  I  am  Jesus  of  Nazareth, 
whom  thou  persecutest.  And  they  that  were  with  me  beheld 
indeed  the  light,  but  they  heard  not  the  voice  of  him  that  spake 
to  me.  And  I  said,  What  shall  I  do.  Lord?  And  the  Lord  said 
unto  me.  Arise,  and  go  into  Damascus ;  and  there  it  shall  be  told 
thee  of  all  things  which  are  appointed  for  thee  to  do.  And  when  I 
could  not  see  for  the  glory  of  that  light,  being  led  by  the  hand  of 
them  that  were  with  me,  I  came  into  Damascus.  And  one  Ananias, 
a  devout  man  according  to  the  law,  well  reported  of  by  all  the  Jews 
that  dwelt  there,,  came  unto  me,  and  standing  by  me  said  unto  me, 
Brother  Saul,  receive  thy  sight.  And  in  that  very  hour  I  looked 
up  on  him.  And  he  said.  The  God  of  our  fathers  hath  appointed 
thee  to  know  his  will,  and  to  see  the  Righteous  One,  and  to  hear 
a  voice  from  his  mouth.     For  thou  shalt  be  a  witness  for  him  unto 

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^  The  Acts  of  the  Apostles 

all  men  of  what  thou  hast  seen  and  heard.  And  now  why  tarriest 
thou?  arise,  and  be  baptized,  and  wash  away  thy  sins,  calling  on 
his  name.  And  it  came  to  pass,  that,  when  I  had  returned  to 
Jerusalem,  and  while  I  prayed  in  the  temple,  I  fell  into  a  trance, 
and  saw  him  saying  unto  me.  Make  haste,  and  get  thee  quickly  out 
of  Jerusalem :  because  they  will  not  receive  of  thee  testimony 
concerning  me.  And  I  said.  Lord,  they  themselves  know  that  I 
imprisoned  and  beat  in  every  synagogue  them  that  believed  on 
thee :  and  when  the  blood  of  Stephen  thy  witness  was  shed,  I  also 
was  standing  by,  and  consenting,  and  keeping  the  garments  of 
them  that  slew  him.  And  he  said  unto  me.  Depart:  for  I  will 
send  thee  forth  far  hence  unto  the  Gentiles.' 

And  they  gave  him  audience  unto  this  word;  and  they  lifted 
up  their  voice,  and  said,  Away  with  such  a  fellow  from  the  earth : 
for  it  is  not  fit  that  he  should  live.  And  as  they  cried  out,  and 
threw  off  their  garments,  and  cast  dust  into  the  air,  the  chief 
captain  commanded  him  to  be  brought  into  the  castle,  bidding 
that  he  should  be  examined  by  scourging,  that  he  might  know 
for  what  cause  they  so  shouted  against  him.  And  when  they  had 
tied  him  up  with  the  thongs,  Paul  said  unto  the  centurion  that 
stood  by.  Is  it  lawful  for  you  to  scourge  a  man  that  is  a  Roman, 
and  uncondemned?  And  when  the  centurion  heard  it,  he  went 
to  the  chief  captain,  and  told  him,  saying,  What  art  thou  about 
to  do?  for  this  man  is  a  Roman.  And  the  chief  captain  came, 
and  said  unto  him,  Tell  me,  art  thou  a  Roman  ?  And  he  said,  Yea. 
And  the  chief  captain  answered.  With  a  great  sum  obtained  I  this 
citizenship.  And  Paul  said,  But  I  am  a  Roman  born.  They  then 
which  were  about  to  examine  him  straightway  departed  from  him : 
and  the  chief  captain  also  was  afraid,  when  he  knew  that  he  was 
a  Roman,  and  because  he  had  bound  him. 

But  on  the  morrow,  desiring  to  know  the  certainty,  wherefore 
he  was  accused  of  the  Jews,  he  loosed  him,  and  commanded  the 
chief  priests  and  all  the  council  to  come  together,  and  brought 
Paul  down,  and  set  him  before  them. 

And  Paul,  looking  stedfastly  on  the  council,  said,  Brethren,  I 

have  lived  before  God  in  all  good  conscience  until  this  day.     And 

the  high  priest  Ananias  commanded  them  that  stood  by  him  to 

smite  him  on  the  mouth.     Then  said  Paul  unto  him,  God  shall 

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The  Modern  Reader's  Bible  for  Schools  8€- 

smite  thee,  thou  whited  wall :  and  sittest  thou  to  judge  me  accord- 
ing to  the  law,  and  commandest  me  to  be  smitten  contrary  to  the 
law?  And  they  that  stood  by  said,  Revilest  thou  God's  high 
priest?  And  Paul  said,  I  wist  not,  brethren,  that  he  was  high 
priest :  for  it  is  written.  Thou  shall  not  speak  evil  of  a  ruler  of  thy 
people.  But  when  Paul  perceived  that  the  one  part  were  Sadducees, 
and  the  other  Pharisees,  he  cried  out  in  the  council.  Brethren,  I 
am  a  Pharisee,  a  son  of  Pharisees :  touching  the  hope  and  resur- 
rection of  the  dead  I  am  called  in  question.  And  when  he  had  so 
said,  there  arose  a  dissension  between  the  Pharisees  and  Sadducees : 
and  the  assembly  was  divided.*  And  there  arose  a  great  clamour : 
and  some  of  the  scribes  of  the  Pharisees'  part  stood  up,  and  strove, 
saying,  We  find  no  evil  in  this  man:  and  what  if  a  spirit  hath 
spoken  to  him,  or  an  angel?  And  when  there  arose  a  great  dis- 
sension, the  chief  captain,  fearing  lest  Paul  should  be  torn  in  pieces 
by  them,  commanded  the  soldiers  to  go  down  and  take  him  by 
force  from  among  them,  and  bring  him  into  the  castle. 

And  the  night  following  the  Lord  stood  by  him,  and  said,  Be  of 
good  cheer :  for  as  thou  hast  testified  concerning  me  at  Jerusalem, 
so  must  thou  bear  witness  also  at  Rome. 

Conspiracy  to  slay  Paul:    his  Trial  before  the  Governor  Felix 

And  when  it  was  day,  the  Jews  banded  together,  and  bound 
themselves  under  a  curse,  saying  that  they  would  neither  eat  nor 
drink  till  they  had  killed  Paul.  And  they  were  more  than  forty 
which  made  this  conspiracy.  And  they  came  to  the  chief  priests 
and  the  elders,  and  said.  We  have  bound  ourselves  under  a  great 
curse,  to  taste  nothing  until  we  have  killed  Paul.  Now  therefore 
do  ye  with  the  council  signify  to  the  chief  captain  that  he  bring 
him  down  unto  you,  as  though  ye  would  judge  of  his  case  more 
exactly :  and  we,  or  ever  he  come  near,  are  ready  to  slay  him.  But 
Paul's  sister's  son  heard  of  their  lying  in  wait,  and  he  came  and 
entered  into  the  castle,  and  told  Paul.  And  Paul  called  unto  him 
one  of  the  centurions,  and  said,  Bring  this  young  man  unto  the 
chief  captain:    for  he  hath  something  to  tell  him.     So  he  took 

*  For  the  Sadducees  say  there  is  no  resurrection,  neither  angel,  nor  spirit :  but  the 
Pharisees  confess  both. 

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^  The  Acts  of  the  Apostles 

him,  and  brought  him  to  the  chief  captain,  and  saith,  Paul  the 
prisoner  called  me  unto  him,  and  asked  me  to  bring  this  young 
man  unto  thee,  who  hath  something  to  say  to  thee.  And  the 
chief  captain  took  him  by  the  hand,  and  going  aside  asked  him 
privately.  What  is  that  thou  hast  to  tell  me?  And  he  said,  The 
Jews  have  agreed  to  ask  thee  to  bring  down  Paul  to-morrow  unto 
the  council,  as  though  thou  wouldest  inquire  somewhat  more 
exactly  concerning  him.  Do  not  thou  therefore  yield  unto  them : 
for  there  lie  in  wait  for  him  of  them  more  than  forty  men,  which 
have  bound  themselves  under  a  curse,  neither  to  eat  nor  to  drink 
till  they  have  slain  him :  and  now  are  they  ready,  looking  for  the 
promise  from  thee.  So  the  chief  captain  let  the  young  man  go, 
charging  him.  Tell  no  man  that  thou  hast  signified  these  things 
to  me.  And  he  called  unto  him  two  of  the  centurions,  and  said, 
Make  ready  two  hundred  soldiers  to  go  as  far  as  Caesarea,  and  horse- 
men threescore  and  ten,  and  spearmen  two  hundred,  at  the  third 
hour  of  the  night:  and  he  bade  them  provide  beasts,  that  they 
might  set  Paul  thereon,  and  bring  him  safe  unto  FeUx  the  governor. 
And  he  wrote  a  letter  after  this  form : 

Claudius  Lysias: 

Unto  the  most  excellent  Governor  Felix: 
Greeting. 
This  man  was  seized  hy  the  Jews,  and  was  about  to  he  slain  of  them, 
when  I  came  upon  them  with  the  soldiers,  and  rescued  him,  having 
learned  that  he  was  a  Roman.  And  desiring  to  know  the  cause  where- 
fore they  accused  him,  I  brought  him  down  unto  their  council:  whom 
I  found  to  be  accused  about  questions  of  their  law,  but  to  have  nothing 
laid  to  his  charge  worthy  of  death  or  of  bonds.  And  when  it  was 
shewn  to  me  that  there  would  be  a  plot  against  the  man,  I  sent  him  to 
thee  forthwith,  charging  his  accusers  also  to  speak  against  him  before 
thee. 

So  the  soldiers,  as  it  was  commanded  them,  took  Paul,  and 
brought  him  by  night  to  Antipatris.  But  on  the  morrow  they 
left  the  horsemen  to  go  with  him,  and  returned  to  the  castle :  and 
they,  when  they  came  to  Csesarea,  and  delivered  the  letter  to  the 
governor,  presented  Paul  also  before  him.     And  when  he  had  read 

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it,  he  asked  of  what  province  he  was ;  and  when  he  understood  that 
he  was  of  Cilicia,  I  will  hear  thy  cause,  said  he,  when  thine  accusers 
also  are  come:  and  he  commanded  him  to  be  kept  in  Herod's 
palace. 

And  after  five  days  the  high  priest  Ananias  came  down  with 
certain  elders,  and  with  an  orator,  one  TertuUus ;  and  they  informed 
the  governor  against  Paul.  And  when  he  was  called,  TertuUus 
began  to  accuse  him,  saying  : 

*  Seeing  that  by  thee  we  enjoy  much  peace,  and  that  by  thy 
providence  evils  are  corrected  for  this  nation,  we  accept  it  in  all 
ways  and  in  all  places,  most  excellent  Felix,  with  all  thankfulness. 
But,  that  I  be  not  further  tedious  unto  thee,  I  intreat  thee  to  hear 
us  of  thy  clemency  a  few  words.  For  we  have  found  this  man  a 
pestilent  fellow,  and  a  mover  of  insurrections  among  all  the  Jews 
throughout  the  world,  and  a  ringleader  of  the  sect  of  the  Nazarenes : 
who  moreover  assayed  to  profane  the  temple :  on  whom  also  we 
laid  hold :  from  whom  thou  wilt  be  able,  by  examining  him  thy- 
self, to  take  knowledge  of  all  these  things,  whereof  we  accuse  him.' 

And  the  Jews  also  joined  in  the  charge,  affirming  that  these 
things  were  so.  And  when  the  governor  had  beckoned  unto  him 
to  speak,  Paul  answered : 

'Forasmuch  as  I  know  that  thou  hast  been  of  many  years  a 
judge  unto  this  nation,  I  do  cheerfully  make  my  defence :  seeing 
that  thou  canst  take  knowledge,  that  it  is  not  more  than  twelve 
days  since  I  went  up  to  worship  at  Jerusalem :  and  neither  in  the 
temple  did  they  find  me  disputing  with  any  man  or  stirring  up  a 
crowd,  nor  in  the  synagogues,  nor  in  the  city.  Neither  can  they 
prove  to  thee  the  things  whereof  they  now  accuse  me.  But  this 
I  confess  unto  thee,  that  after  the  Way  which  they  call  a  sect, 
so  serve  I  the  God  of  our  fathers,  believing  all  things  which  are 
according  to  the  law,  and  which  are  written  in  the  prophets : 
having  hope  toward  God,  which  these  also  themselves  look  for, 
that  there  shall  be  a  resurrection  both  of  the  just  and  unjust. 
Herein  do  I  also  exercise  myself  to  have  a  conscience  void  of  offence 
toward  God  and  men  alway.  Now  after  many  years  I  came  to 
bring  alms  to  my  nation,  and  offerings :  amidst  which  they  found 
me  purified  in  the  temple,  with  no  crowd,  nor  yet  with  tumult : 
but  there  were  certain  Jews  from  Asia  —  who  ought  to  have  been 

293 


-^  The  Acts  of  the  Apostles 

here  before  thee,  and  to  make  accusation,  if  they  had  aught  against 
me :  or  else  let  these  men  themselves  say  what  wrong-doing  they 
found,  when  I  stood  before  the  council ;  except  it  be  for  this  one 
voice,  that  I  cried  standing  among  them.  Touching  the  resurrection 
of  the  dead  I  am  called  in  question  before  you  this  day.' 

But  Felix,  having  more  exact  knowledge  concerning  the  Way, 
deferred  them,  saying.  When  Lysias  the  chief  captain  shall  come 
down,  I  will  determine  your  matter.  And  he  gave  order  to  the 
centurion  that  he  should  be  kept  in  charge,  and  should  have  indul- 
gence ;  and  not  to  forbid  any  of  his  friends  to  minister  unto  him. 

But  after  certain  days,  FeHx  came  with  Drusilla,  his  wife,  which 
was  a  Jewess,  and  sent  for  Paul,  and  heard  him  concerning  the  faith 
in  Christ  Jesus.  And  as  he  reasoned  of  righteousness,  and  temper- 
ance, and  the  judgement  to  come,  Felix  was  terrified,  and  answered, 
Go  thy  way  for  this  time ;  and  when  I  have  a  convenient  season, 
I  will  call  thee  unto  me.  He  hoped  withal  that  money  would  be 
given  him  of  Paul :  wherefore  also  he  sent  for  him  the  oftener,  and 
communed  with  him.  But  when  two  years  were  fulfilled,  FeUx 
was  succeeded  by  Porcius  Festus ;  and  desiring  to  gain  favour  with 
the  Jews,  Felix  left  Paul  in  bonds. 

Paul  before  Festus  and  Agrippa:    the  Appeal  to  Ccesar 

Festus  having  come  into  the  province,  after  three  days  went  up 
to  Jerusalem  from  Caesarea.  And  the  chief  priests  and  the  prin- 
cipal men  of  the  Jews  informed  him  against  Paul;  and  they 
besought  him,  asking  favour  against  him,  that  he  would  send  for 
him  to  Jerusalem ;  laying  wait  to  kill  him  on  the  way.  Howbeit 
Festus  answered,  that  Paul  was  kept  in  charge  at  Caesarea,  and 
that  he  himself  was  about  to  depart  thither  shortly.  Let  them 
therefore,  saith  he,  which  are  of  power  among  you,  go  down  with 
me,  and  if  there  is  anything  amiss  in  the  man,  let  them  accuse 
him. 

And  when  he  had  tarried  among  them  not  more  than  eight  or 
ten  days,  he  went  down  unto  Caesarea ;  and  on  the  morrow  he  sat 
on  the  judgement-seat,  and  commanded  Paul  to  be  brought. 
And  when  he  was  come,  the  Jews  which  had  come  down  from  Jeru- 
salem stood  round  about  him,  bringing  against  him  many  and 

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The  Modern  Reader's  Bible  for  Schools  8«- 

grievous  charges,  which  they  could  not  prove ;  while  Paul  said 
in  his  defence,  Neither  against  the  law  of  the  Jews,  nor  against 
the  temple,  nor  against  Caesar,  have  I  sinned  at  all.  But  Festus, 
desiring  to  gain  favour  with  the  Jews,  answered  Paul,  and  said, 
Wilt  thou  go  up  to  Jerusalem,  and  there  be  judged  of  these  things 
before  me?  But  Paul  said,  I  am  standing  before  Caesar's  judge- 
ment-seat, where  I  ought  to  be  judged :  to  the  Jews  have  I  done 
no  wrong,  as  thou  also  very  well  knowest.  If  then  I  am  a  wrong- 
doer, and  have  committed  anything  worthy  of  death,  I  refuse  not 
to  die  :  but  if  none  of  those  things  is  true,  whereof  these  accuse  me, 
no  man  can  give  me  up  unto  them.  I  appeal  unto  Caesar.  Then 
Festus,  when  he  had  conferred  with  the  council,  answered,  Thou 
hast  appealed  unto  Caesar :   unto  Caesar  shalt  thou  go. 

Now  when  certain  days  were  passed,  Agrippa  the  king  and 
Bernice  arrived  at  Ca^sarea,  and  saluted  Festus.  And  as  they 
tarried  there  many  days,  Festus  laid  Paul's  case  before  the  king, 
saying.  There  is  a  certain  man  left  a  prisoner  by  Felix :  about  whom, 
when  I  was  at  Jerusalem,  the  chief  priests  and  the  elders  of  the  Jews 
informed  me,  asking  for  sentence  against  him.  To  whom  I  an- 
swered, that  it  is  not  the  custom  of  the  Romans  to  give  up  any  man, 
before  that  the  accused  have  the  accusers  face  to  face,  and  have  had 
opportunity  to  make  his  defence  concerning  the  matter  laid 
against  him.  When  therefore  they  were  come  together  here,  I 
made  no  delay,  but  on  the  next  day  sat  down  on  the  judgement- 
seat,  and  commanded  the  man  to  be  brought.  Concerning  whom, 
when  the  accusers  stood  up,  they  brought  no  charge  of  such  evil 
things  as  I  supposed;  but  had  certain  questions  against  him  of 
their  own  religion,  and  of  one  Jesus,  who  was  dead,  whom  Paul 
affirmed  to  be  alive.  And  I,  being  perplexed  how  to  inquire  con- 
cerning these  things,  asked  whether  he  would  go  to  Jerusalem, 
and  there  be  judged  of  these  matters.  But  when  Paul  had  appealed 
to  be  kept  for  the  decision  of  the  emperor,  I  commanded  him  to 
be  kept  till  I  should  send  him  to  Caesar.  And  Agrippa  said  unto 
Festus,  I  also  could  wish  to  hear  the  man  myself.  To-morrow, 
saith  he,  thou  shalt  hear  him. 

So  on  the  morrow,  when  Agrippa  was  come,  and  Bernice,  with 
great  pomp,  and  they  were  entered  into  the  place  of  hearing,  with 
the  chief  captains,  and  the  principal  men  of  the  city,  at  the  com- 

294 


•^  The  Acts  of  the  Apostles 

mand  of  Festus  Paul  was  brought  in.  And  Festus  saith:  'King 
Agrippa,  and  all  men  which  are  here  present  with  us,  ye  behold 
this  man,  about  whom  all  the  multitude  of  the  Jews  made  suit  to 
me,  both  at  Jerusalem  and  here,  crying  that  he  ought  not  to  live 
any  longer.  But  I  found  that  he  had  committed  nothing  worthy 
of  death :  and  as  he  himself  appealed  to  the  emperor  I  determined 
to  send  him.  Of  whom  I  have  no  certain  thing  to  write  unto  my 
lord.  Wherefore  I  have  brought  him  forth  before  you,  and  specially 
before  thee,  king  Agrippa,  that,  after  examination  had,  I  may 
have  somewhat  to  write.  For  it  seemeth  to  me  unreasonable, 
in  sending  a  prisoner,  not  withal  to  signify  the  charges  against 
him.' 

And  Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak  for 
thyself.  Then  Paul  stretched  forth  his  hand,  and  made  his 
defence : 

*I  think  myself  happy,  king  Agrippa,  that  I  am  to  make  my 
defence  before  thee  this  day  touching  all  the  things  whereof  I  am 
accused  by  the  Jews:  especially  because  thou  art  expert  in  all 
customs  and  questions  which  are  among  the  Jews:  wherefore  I 
beseech  thee  to  hear  me  patiently.  My  manner  of  life  then  from 
my  youth  up,  which  was  from  the  beginning  among  mine  own. 
nation,  and  at  Jerusalem,  know  all  the  Jews;  having  knowledge 
of  me  from  the  first,  if  they  be  willing  to  testify,  how  that  after 
the  straitest  sect  of  our  religion  I  lived  a  Pharisee.  And  now 
I  stand  here  to  be  judged  for  the  hope  of  the  promise  made  of  God 
unto  our  fathers;  unto  which  promise  our  twelve  tribes,  earnestly 
serving  God  night  and  day,  hope  to  attain.  And  concerning  this 
hope  I  am  accused  by  the  Jews,  O  king !  Why  is  it  judged  in- 
credible with  you,  if  God  doth  raise  the  dead?  I  verily  thought 
with  myself,  that  I  ought  to  do  many  things  contrary  to  the  name 
of  Jesus  of  Nazareth.  And  this  I  also  did  in  Jerusalem:  and  I 
both  shut  up  many  of  the  saints  in  prisons,  having  received  author- 
ity from  the  chief  priests,  and  when  they  were  put  to  death,  I  gave 
my  vote  against  them.  And  punishing  them  oftentimes  in  all 
the  synagogues,  I  strove  to  make  them  blaspheme;  and  being 
exceedingly  mad  against  them,  I  persecuted  them  even  unto  foreign 
cities.  Whereupon  as  I  journeyed  to  Damascus  with  the  authority 
and  commission  of  the  chief  priests,  at  midday,  O  king,  I  saw  on 

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the  way  a  light  from  heaven,  above  the  brightness  of  the  sun, 
shining  round  about  me  aiid  them  that  journeyed  with  me.  And 
when  we  were  all  fallen  to  the  earth,  I  heard  a  voice  saying  unto 
me  in  the  Hebrew  language,  Saul,  Saul,  why  persecutest  thou  me  ? 
it  is  hard  for  tliee  to  kick  against  the  goad.  And  I  said.  Who  art 
thou,  Lord?  And  the  Lord  said,  I  am  Jesus  whom  thou  perse- 
cutest. But  arise,  and  stand  upon  thy  feet :  for  to  this  end  have 
I  appeared  unto  thee,  to  appoint  thee  a  minister  and  a  witness 
both  of  the  things  wherein  thou  hast  seen  me,  and  of  the  things 
wherein  I  will  appear  unto  thee ;  delivering  thee  from  the  people, 
and  from  the  Gentiles,  unto  whom  I  send  thee,  to  open  their  eyes, 
that  they  may  turn  from  darkness  to  light,  and  from  the  power  of 
Satan  unto  God,  that  they  may  receive  remission  of  sins  and  an 
inheritance  among  them  that  are  sanctified  by  faith  in  me.  Where- 
fore, O  king  Agrippa,  I  was  not  disobedient  unto  the  heavenly 
vision :  but  declared  both  to  them  of  Damascus  first,  and  at  Jeru- 
salem, and  throughout  all  the  country  of  Judaea,  and  also  to  the 
Gentiles,  that  they  should  repent  and  turn  to  God,  doing  works 
worthy  of  repentance.  For  this  cause  the  Jews  seized  me  in  the 
temple,  and  assayed  to  kill  me.  Having  therefore  obtained  the 
help  that  is  from  God,  I  stand  unto  this  day  testifying  both  to 
small  and  great,  saying  nothing  but  what  the  prophets  and  Moses 
did  say  should  come ;  how  that  the  Christ  must  suffer,  and  how 
that  he  first  by  the  resurrection  of  the  dead  should  proclaim  light 
both  to  the  people  and  to  the  Gentiles.' 

And  as  he  thus  made  his  defence,  Festus  saith  with  a  loud  voice, 
'  Paul,  thou  art  mad ;  thy  much  learning  doth  turn  thee  to  mad- 
ness.' But  Paul  saith,  '  I  am  not  mad,  most  excellent  Festus ;  but 
speak  forth  words  of  truth  and  soberness.  For  the  king  knoweth 
of  these  things,  unto  whom  also  I  speak  freely :  for  I  am  persuaded 
that  none  of  these  things  is  hidden  from  him;  for  this  hath  not 
been  done  in  a  corner.  King  Agrippa,  believest  thou  the  prophets  ? 
I  know  that  thou  believest.'  And  Agrippa  said  unto  Paul,  '  With 
but  little  persuasion  thou  wouldest  fain  make  me  a  Christian.' 
And  Paul  said,  '  I  would  to  God,  that  whether  with  little  or  with 
much,  not  thou  only,  but  also  all  that  hear  me  this  day,  might 
become  such  as  I  am,  except  these  bonds.' 

And  the  king  rose  up,  and  the  governor,  and  Bernice,  and  they 

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-58  The  Acts  of  the  Apostles 

that  sat  with  them:  and  when  they  had  withdrawn,  they  spake 
one  to  another,  saying,  This  man  doeth  nothing  worthy  of  death 
or  of  bonds.  And  Agrippa  said  unto  Festus,  This  man  might  have 
been  set  at  Uberty,  if  he  had  not  appealed  unto  Caisar. 

The  Voyage  to  Italy  and  Shipwreck 

And  when  it  was  determined  that  we  should  sail  for  Italy, 
they  deUvered  Paul  and  certain  other  prisoners  to  a  centurion 
named  Julius,  of  the  Augustan  band.  And  embarking  in  a  ship 
of  Adramyttium,  which  was  about  to  sail  unto  the  places  on  the 
coast  of  Asia,  we  put  to  sea,  Aristarchus,  a  Macedonian  of  Thes- 
salonica,  being  with  us.  And  the  next  day  we  touched  at  Sidon : 
and  JuUus  treated  Paul  kindly,  and  gave  him  leave  to  go  unto  his 
friends  and  refresh  himself.  And  putting  to  sea  from  thence,  we 
sailed  under  the  lee  of  Cyprus,  because  the  winds  were  contrary. 
And  when  we  had  sailed  across  the  sea  which  is  off  Cilicia  and 
Pamphylia,  we  came  to  Myra,  a  city  of  Lycia.  And  there  the 
centurion  found  a  ship  of  Alexandria  sailing  for  Italy ;  and  he  put 
us  therein.  And  when  we  had  sailed  slowly  many  days,  and  were 
come  with  difficulty  over  against  Cnidus,  the  wind  not  further 
suffering  us,  we  sailed  under  the  lee  of  Crete,  over  against  Salmone  ; 
and  with  difficulty  coasting  along  it  we  came  unto  a  certain  place 
called  Fair  Havens ;  nigh  whereunto  was  the  city  of  Lasea. 

And  when  much  time  was  spent,  and  the  voyage  was  now  dan- 
gerous, because  the  Fast  was  now  already  gone  by,  Paul  admonished 
them,  and  said  unto  them.  Sirs,  I  perceive  that  the  voyage  will 
be  with  injury  and  much  loss,  not  only  of  the  lading  and  the  ship, 
but  also  of  our  Hves.  But  the  centurion  gave  more  heed  to  the 
master  and  to  the  owner  of  the  ship,  than  to  those  things  which 
were  spoken  by  Paul.  And  because  the  haven  was  not  commodious 
to  winter  in,  the  more  part  advised  to  put  to  sea  from  thence,  if 
by  any  means  they  could  reach  Phoenix,  and  winter  there ;  which 
is  a  haven  of  Crete,  looking  north-east  and  south-east.  And 
when  the  south  wind  blew  softly,  supposing  that  they  had  obtained 
their  purpose,  they  weighed  anchor  and  sailed  along  Crete,  close 
in  shore.  But  after  no  long  time  there  beat  down  from  it  a  tem- 
pestuous wind,  which  is  called  Euraquilo:    and  when  the  ship 

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was  caught,  and  could  not  face  the  wind,  we  gave  way  to  it,  and 
were  driven.  And  running  under  the  lee  of  a  small  island  called 
Cauda,  we  were  able,  with  difficulty,  to  secure  the  boat:  and 
when  they  had  hoisted  it  up,  they  used  helps,  under-girding  the 
ship ;  and,  fearing  lest  they  should  be  cast  upon  the  Syrtis,  they 
lowered  the  gear,  and  so  were  driven.  And  as  we  laboured  exceed- 
ingly with  the  storm,  the  next  day  they  began  to  throw  the  freight 
overboard ;  and  the  third  day  they  cast  out  with  their  own  hands 
the  tackling  of  the  ship.  And  when  neither  sun  nor  stars  shone 
upon  us  for  many  days,  and  no  small  tempest  lay  on  us,  all  hope 
that  we  should  be  saved  was  now  taken  away.  And  when  they 
had  been  long  without  food,  then  Paul  stood  forth  in  the  midst 
of  them,  and  said,  Sirs,  ye  should  have  hearkened  unto  me,  and  not 
have  set  sail  from  Crete,  and  have  gotten  this  injury  and  loss. 
And  now  I  exhort  you  to  be  of  good  cheer :  for  there  shall  be  no 
loss  of  life  among  you,  but  only  of  the  ship.  For  there  stood  by 
me  this  night  an  angel  of  the  God  whose  I  am,  whom  also  I  serve, 
saying.  Fear  not,  Paul;  thou  must  stand  before  Caesar:  and  lo, 
God  hath  granted  thee  all  them  that  sail  with  thee.  Wherefore, 
sirs,  be  of  good  cheer :  for  I  believe  God,  that  it  shall  be  even  so 
as  it  hath  been  spoken  unto  me.  Howbeit  we  must  be  cast  upon 
a  certain  island. 

But  when  the  fourteenth  night  was  come,  as  we  were  driven 
to  and  fro  in  the  sea  of  Adria,  about  midnight  the  sailors  surmised 
that  they  were  drawing  near  to  some  country ;  and  they  sounded, 
and  found  twenty  fathoms ;  and  after  a  little  space,  they  sounded 
again,  and  found  fifteen  fathoms.  And  fearing  lest  haply  we  should 
be  cast  ashore  on  rocky  ground,  they  let  go  four  anchors  from  the 
stern,  and  wished  for  the  day.  And  as  the  sailors  were  seeking 
to  flee  out  of  the  ship,  and  had  lowered  the  boat  into  the  sea,  under 
colour  as  though  they  would  lay  out  anchors  from  the  foreship, 
Paul  said  to  the  centurion  and  to  the  soldiers.  Except  these  abide 
in  the  ship,  ye  cannot  be  saved.  Then  the  soldiers  cut  away  the 
ropes  of  the  boat,  and  let  her  fall  off.  And  while  the  day  was" 
coming  on,  Paul  besought  them  all  to  take  some  food,  saying, 
This  day  is  the  fourteenth  day  that  ye  wait  and  continue  fasting, 
having  taken  nothing.  Wherefore  I  beseech  you  to  take  some 
food :  for  this  is  for  your  safety :  for  there  shall  not  a  hair  perish 

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from  the  head  of  any  of  you.  And  when  he  had  said  this,  and 
had  taken  bread,  he  gave  thanks  to  God  in  the  presence  of  all: 
and  he  brake  it,  and  began  to  eat.  Then  were  they  all  of  good 
cheer,  and  themselves  also  took  food.  And  we  were  in  all  in  the 
ship  two  hundred  threescore  and  sixteen  souls.  And  when  they 
had  eaten  enough,  they  lightened  the  ship,  throwing  out  the  wheat 
into  the  sea.  And  when  it  was  day,  they  knew  not  the  land :  but 
they  perceived  a  certain  bay  with  a  beach,  and  they  took  counsel 
whether  they  could  drive  the  ship  upon  it.  And  casting  off  the 
anchors,  they  left  them  in  the  sea,  at  the  same  time  loosing  the 
bands  of  the  rudders ;  and  hoisting  up  the  foresail  to  the  wind,  they 
made  for  the  beach.  But  lighting  upon  a  place  where  two  seas 
met,  they  ran  the  vessel  aground;  and  the  foreship  struck  and 
remained  unmoveable,  but  the  stern  began  to  break  up  by  the 
violence  of  the  waves.  And  the  soldiers'  counsel  was  to  kill  the 
prisoners,  lest  any  of  them  should  swim  out,  and  escape.  But  the 
centurion,  desiring  to  save  Paul,  stayed  them  from  their  purpose ; 
and  commanded  that  they  which  could  swim  should  cast  them- 
selves overboard,  and  get  first  to  the  land :  and  the  rest,  some  on 
planks,  and  some  on  other  things  from  the  ship.  And  so  it  came  to 
pass,  that  they  all  escaped  safe  to  the  land. 

And  when  we  were  escaped,  then  we  knew  that  the  island  was 
called  Melita.  And  the  barbarians  shewed  us  no  common  kind- 
ness :  for  they  kindled  a  fire,  and  received  us  all,  because  of  the 
present  rain,  and  because  of  the  cold.  But  when  Paul  had  gathered 
a  bundle  of  sticks,  and  laid  them  on  the  fire,  a  viper  came  out  by 
reason  of  the  heat,  and  fastened  on  his  hand.  And  when  the 
barbarians  saw  the  beast  hanging  from  his  hand,  they  said  one  to 
another.  No  doubt  this  man  is  a  murderer,  whom,  though  he  hath 
escaped  from  the  sea,  yet  Justice  hath  not  suffered  to  live.  How- 
beit  he  shook  off  the  beast  into  the  fire,  and  took  no  harm.  But 
they  expected  that  he  would  have  swollen,  or  fallen  down  dead 
suddenly:  but  when  they  were  long  in  expectation,  and  beheld 
nothing  amiss  come  to  him,  they  changed  their  minds,  -and  said 
that  he  was  a  god. 

Now  in  the  neighbourhood  of  that  place  were  lands  belonging  to 
the  chief  man  of  the  island,  named  Publius ;  who  received  us,  and 
entertained  us  three  days  courteously.     And  it  was  so,  that  the 

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father  of  Publius  lay  sick  of  fever  and  dysentery :  unto  whom  Paul 
entered  in,  and  prayed,  and  laying  his  hands  on  him  healed  him. 
And  when  this  was  done,  the  rest  also  which  had  diseases  in  the 
island  came,  and  were  cured:  who  also  honoured  us  with  many 
honours ;  and  when  we  sailed,  they  put  on  board  such  things  as 
we  needed. 

And  after  three  months  we  set  sail  in  a  ship  of  Alexandria,  which 
had  wintered  in  the  island,  whose  sign  was  The  Twin  Brothers. 
And  touching  at  Syracuse,  we  tarried  there  three  days.  And 
from  thence  we  made  a  circuit,  and  arrived  at  Rhegium :  and  after 
one  day  a  south  wind  sprang  up,  and  on  the  second  day  we  came 
to  Puteoli :  where  we  found  brethren,  and  were  intreated  to  tarry 
with  them  seven  days :  and  so  we  came  to  Rome.  And  from  thence 
the  brethren,  when  they  heard  of  us,  came  to  meet  us  as  far  as 
The  Market  of  Appius,  and  The  Three  Taverns:  whom  when 
Paul  saw,  he  thanked  God,  and  took  courage. 

Paul  in  Rome 

And  when  we  entered  into  Rome,  Paul  was  suffered  to  abide 
by  himself  with  the  soldier  that  guarded  him. 

And  it  came  to  pass,  that  after  three  days  he  called  together 
those  that  were  the  chief  of  the  Jews :  and  when  they  were  come 
together,  he  said  unto  them:  I,  brethren,  though  I  had  done 
nothing  against  the  people,  or  the  customs  of  our  fathers,  yet  was 
delivered  prisoner  from  Jerusalem  into  the  hands  of  the  Romans : 
who,  when  they  had  examined  me,  desired  to  set  me  at  liberty, 
because  there  was  no  cause  of  death  in  me.  But  when  the  Jews 
spake  against  it,  I  was  constrained  to  appeal  unto  Caesar;  not 
that  I  had  aught  to  accuse  my  nation  of.  For  this  cause  there- 
fore did  I  intreat  you  to  see  and  to  speak  with  me :  for  because 
of  the  hope  of  Israel  I  am  bound  with  this  chain.  And  they  said 
unto  him.  We  neither  received  letters  from  Judaea  concerning  thee, 
nor  did  any  of  the  brethren  come  hither  and  report  or  speak  any 
harm  of  thee.  But  we  desire  to  hear  of  thee  what  thou  thinkest : 
for  as  concerning  this  sect,  it  is  known  to  us  that  ever3rwhere  it 
is  spoken  against. 

And  when  they  had  appointed  him  a  day,  they  came  to  him  into 

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-^  The  Acts  of  the  Apostles 

his  lodging  in  great  number ;  to  whom  he  expounded  the  matter, 
testifying  the  kingdom  of  God,  and  persuading  them  concerning 
Jesus,  both  from  the  law  of  Moses  and  from  the  prophets,  from 
morning  till  evening.  And  some  believed  the  things  which  were 
spoken,  and  some  disbelieved.  And  when  they  agreed  not  among 
themselves,  they  departed,  after  that  Paul  had  spoken  one  word : 
Well  spake  the  Holy  Ghost  by  Isaiah  the  prophet  unto  your  fathers, 
saying :  Go  tliou  unto  this  people,  and  say,  By  hearing  ye  shall  hear, 
and  shall  in  no  wise  understand ;  and  seeing  ye  shall  see,  and  shall  in 
no  wise  perceive:  for  this  people^ s  heart  is  waxed  gross,  and  their 
ears  are  dull  of  hearing,  and  their  eyes  they  have  closed;  lest  haply 
they  should  perceive  with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  arid  should  turn  again,  and  I  should 
heal  them.  Be  it  known  therefore  unto  you,  that  this  salvation 
of  God  is  sent  unto  the  Gentiles :  they  will  also  hear. 

And  he  abode  two  whole  years  in  his  own  hired  dwelling,  and 
received  all  that  went  in  unto  him,  preaching  the  kingdom  of  God, 
and  teaching  the  things  concerning  the  Lord  Jesus  Christ  with 
all  boldness,  none  forbidding  him. 


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INTRODUCTION    TO 
THE    EPISTLES    AND    REVELATION 

In  the  New  Testament,  after  the  departure  of  Jesus  from  the 
earth,  the  leadership  of  Christianity  is  in  the  hands  of  the  Apostles. 
The  lucid  narrative  of  the  Book  of  Acts  records  the  doings  of  these 
apostles.  But  history  includes,  not  only  men's  actions,  but  also 
their  thoughts.  We  might  have  expected  that  such  literature  as 
the  New  Testament  would  have  presented  Christian  thought  in 
the  form  of  discourses  or  philosophic  treatises.  In  fact,  it  is 
given  us  in  a  succession  of  epistles,  such  as  bring  it  home  to  every 
mind.  A  very  small  fraction  of  us  can  claim  to  be  orators  or  philos- 
ophers. But  every  reader  of  the  New  Testament  is  an  author 
in  the  sense  of  being  a  writer  of  letters. 

The  basis  upon  which  the  New  Testament  epistles  rest  is  that 
of  the  personal  letter.  There  may,  of  course,  be  superficial  differ- 
ences between  the  letter  of  ancient  and  of  modern  times.  A  mod- 
ern letter  commences  with  the  name  of  the  person  addressed ;  the 
writer's  signature  comes  at  the  end.  In  the  New  Testament  the 
writer  and  the  party  addressed  stand  together  at  the  beginning. 
But  the  difference  does  not  matter.  ''Unto  Gains  the  beloved" 
is  our  ''Dear  Gains."  Sometimes  in  the  New  Testament  the 
writer's  signature  appears  also  at  the  close  of  the  epistle.  We 
gather  that  spurious  letters  had  been  circulated  in  the  name  of 
Paul,  and  he  announces  his  intention  of  adding  an  autograph 
signature  as  a  guarantee  of  genuineness.  This  we  often  find; 
and  one  case  of  it  is  curious.  "See,"  adds  Paul  at  the  end  of  the 
Epistle  to  the  Galatians,  "with  how  large  letters  I  have  written 
to  you  with  mine  own  hand."  The  passage  has  interest  in  refer- 
ence to  a  view  held  by  some  that  Paul's  infirmity  —  what  he 
styles  his  "thorn  in  the  flesh"  —  took  the  form  of  severe  eye 
trouble,  such  as  would  make  his  caligraphy  abnormal.  The  epistles 
are  thus  dictated  to  an  amanuensis ;  and  in  one  case  the  amanu- 
ensis joins  in  the  salutations  of  the  epistle :  "I,  Tertius,  who  write 
the  epistle,  salute  you  in  the  Lord."    These  salutations  which 

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-^  Introduction  to  Epistles  and  Revelation 

close  many  of  the  epistles  correspond  to  greetings  at  the  end  of  a 
modern  letter.  '' Salute  Prisca  and  Aquila"  is  like  our  "Give  my 
love  to  So-and-so;"  ''Erastus  the  treasurer  of  the  city  saluteth 
you,"  "All  the  brethren  salute  you,"  suggest  our  "The  mayor 
sends  his  compliments,"  or,  "All  of  the  family  who  are  at  home 
join  in  kind  regards."  It  would  appear  that  there  was  more 
chance  of  such  salutations  becoming  effective  than  is  the  case  with 
our  modern  letter ;  for  the  New  Testament  epistle  was  to  be  read 
aloud  to  the  church,  and  in  one  case  it  is  added,  "Salute  ye  one 
another  with  a  holy  kiss."  And  three  of  the  epistles  are  in  the  full 
sense  personal  letters;  especially  the  charming  letter  of  Paul  to 
his  friend  Philemon  and  his  family,  in  which  he  sends  back  to  him 
a  runaway  slave  who  has  been  converted  under  Paul's  ministry; 
Paul  is  confident  that  this  slave  will  be  received  as  a  "brother  in 
the  Lord." 

From  the  basis  of  the  familiar  letter  the  New  Testament  epistle 
rises  to  the  status  of  great  literature  by  virtue  of  the  dignity  of 
the  author  and  the  subject.  We  have  already  seen  the  origin  of 
these  missionary  epistles.  At  one  point  in  the  narrative  of  the 
Acts  it  might  have  seemed  that  the  missionary  journey  was  to  be 
the  sole  machinery  for  the  propagation  of  Christianity.  But 
Paul's  labors  in  the  great  cities  of  Europe  limit  the  frequency 
of  these  missionary  journeys,  and  he  has  to  bring  in  literature  to 
supplement  personal  visits.  Such  epistles  are  often  called  forth 
by  special  circumstances  of  a  particular  church.  The  apostle 
deals  with  these  emergencies;  but  in  discussing  them  he  rises 
from  time  to  time  to  matters  of  permanent  import.  Thus  it  is 
in  these  epistles  we  find  developed  the  fundamental  ideas  of 
Christian  life.  It  is  here  we  see  enunciated  the  sublime  thought 
of  Christian  liberty :  the  freedom  from  the  letter  of  the  law  for 
those  with  whom  the  whole  law  has  become  an  inspiration.  Here 
again  we  trace  the  rise  of  the  conception  of  the  church  as  the 
*'body  of  Christ."  Through  epistle  after  epistle  we  see  how  the 
death  and  resurrection  of  Jesus  are  to  the  Christian  not  mere  his- 
torical facts  of  the  past;  they  are  apprehended  by  the  faithful 
as  a  death  to  sin  and  a  rise  to  the  life  of  righteousness.  And  it 
is  an  epistle  which  unfolds  the  climax,  beyond  all  spiritual  gifts, 
of  the  spiritual  graces  of  faith,  hope,  love. 

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But  not  only  does  the  New  Testament  epistle  rise  to  be  a  vehicle 
of  the  highest  thought,  it  also  grows  to  be  a  Uterary  medium  for 
circulation  of  thought  through  the  churches.  We  have  traces 
of  the  circular  letter,  intended  for  distribution  to  several  churches, 
with  possibility  of  variations  in  particular  cases.  We  hear  how  a 
letter  to  one  church  is  to  be  read  to  another,  and  there  is  exchange 
of  epistles  among  the  different  cities.  It  is  no  doubt  the  initiation 
of  Paul  that  mainly  brings  about  this  widening  range  of  epistolary 
intercourse.  And  an  interesting  testimony  to  this  is  found  where, 
in  an  epistle  of  Peter,  the  writer  says : 

Even  as  our  beloved  brother  Paul  also,  according  to  the  wisdom 
given  to  him,  wrote  unto  you;  as  also  in  all  his  epistles,  speaking 
in  them  of  these  things;  wherein  are  some  things  hard  to  be  under- 
stood, which  the  ignorant  and  unstedfast  wrest,  as  they  do  also  the 
other  scriptures,  unto  their  own  destruction. 

The  degree  to  which  this  circulating  medium  for  Christian 
truth  has  extended  is  indicated  by  the  fact  that  some  of  the  epistles 
are  addressed  to  ''the  brethren  of  the  Dispersion":  which  word 
"Dispersion"  is  regularly  applied  to  the  whole  Jewish  people  scat- 
tered by  the  captivity  through  all  parts  of  the  eastern  world. 
Modern  journalism  is  not  more  truly  a  medium  of  exchanging 
thought  for  those  who  are  not  authors  of  books  than  the  epistles 
of  the  New  Testament  are  the  medium  for  the  circulation  of  Chris- 
tian ideas  and  sentiment. 

As  this  epistolary  literature  becomes  more  and  more  widely 
extended,  it  is  natural  that  other  kinds  of  literature,  not  essentially 
epistles,  should  have  epistolary  form  given  to  them  in  order  to 
adapt  them  to  this  medium  of  circulation.  Of  this  nature  is  the 
great  "Epistle  to  Hebrews,"  one  of  the  most  elaborate  and  elo- 
quent of  religious  discourses.  It  is  not  addressed  to  any  church, 
but  to  members  of  all  churches  who  are  of  Hebrew  origin ;  and  the 
unknown  author  writes  as  a  specialist  in  Hebrew  ritual  and  law. 
A  still  more  striking  case  is  the  Wisdom  epistles.  The  Hebrew 
philosophy  of  Hfe  naturally  expresses  itself  in  collections  of  essays 
and  shorter  sayings.  Two  of  these  collections  of  Christian  wis- 
dom stand  amongst  the  epistles.  In  that  of  St.  James,  a  modicum 
of  epistolary  form  is  given  by  an  inscription  to  the  "Twelve  Tribes 

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-^  Introduction  to  Epistles  and  Revelation 

which  are  of  the  Dispersion."  The  traditional  "First  Epistle  of 
St.  John"  is  really  the  ''Wisdom  of  St.  John."  Nothing  what- 
ever of  opening  inscription  or  concluding  salutations  is  here  found ; 
but,  on  the  contrary,  there  is  a  formal  prologue  and  epilogue,  which 
bring  into  a  unity  the  separate  writings,  or  'Thoughts,'  making  up 
the  rest  of  the  book. 

Thus  it  appears  that  the  Epistles,  besides  constituting  a  hter- 
ature  of  Christian  thought,  also  serve  to  carry  on  the  course  of 
history  of  the  primitive  church,  contemporaneous  with  and  beyond 
the  narrative  of  the  Book  of  Acts.  New  Testament  epistles  do 
not,  like  modern  letters,  contain  indications  of  exact  dates ;  the 
chronology  has  to  be  discovered  by  inference.  Without  going 
into  disputed  questions,  it  may  be  said  that  the  order  in  which  the 
epistles  appear  in  the  present  work  is  an  approximation  to  the 
chronological  order,  except  that,  in  such  cases  as  the  Wisdom  epis- 
tles, there  is  little  material  for  determining  when  these  came  into 
the  train  of  circulation.  We  have  first  the  epistles  of  Paul's 
missionary  activity.  These  reach  a  cUmax  in  the  great  Epistle 
to  the  Romans,  where  Paul,  delayed  in  his  projected  visit  to  Rome, 
sends  on  an  epistle  before  him;  addressing  the  metropolis  of  the 
world  he  here  presents  Christianity  as  a  whole,  with  appeal  to  the 
two  sides  of  the  intellectual  world,  Hebrew  and  Greek.  Then  we 
have  four  epistles  written  during  the  apostle's  long  imprisonment 
in  Rome.  It  is  natural  that  these  letters  do  not  deal  so  fully 
as  the  preceding  letters  with  particular  circumstances  of  the 
churches,  with  which  as  a  prisoner  Paul  would  be  imperfectly 
in  touch,  but  are  for  the  most  part  rapturous  celebrations  of 
Christian  truth.  The  last  epistles  of  Paul  are  the  pastoral  epistles 
to  his  colleagues  Timothy  and  Titus.  The  bulk  of  these  deals 
with  matters  of  administration ;  but  it  is  in  the  latest  of  them  that 
we  get  the  last  word  of  the  apostle  when  he  is  expecting  his  final 
trial  and  martyrdom. 

/  am  already  being  offered,  and  the  time  of  my  departure  is  come. 
I  have  fought  the  good  fight,  I  have  finished  the  course,  I  have  kept 
the  faith:  henceforth  there  is  laid  up  for  me  the  crown  of  righteousness, 
which  the  Lord,  the  righteous  judge,  shall  give  to  me  at  that  day :  and 
not  only  to  me,  hut  also  to  all  them  that  have  loved  his  appearing. 
X  305 


The  Modern  Reader's  Bible  for  Schools  3«^ 

The  epistles  that  are  not  from  Paul  in  one  important  point  carry 
us  on  to  the  closing  period  of  the  New  Testament  era.  The  "last 
days"  reveal  an  outburst  in  the  churches  of  what  is  called  by  an 
apt  name,  antinomianism.  Paul's  conception  of  Christian  liberty 
is  a  noble  thought:  but  it  is  obviously  one  which  lends  itself  to 
frightful  perversion.  In  place  of  the  liberty  which  substitutes 
the  spirit  for  the  letter  of  law  we  now  have  antagonism  to  all  idea 
of  law.  Christian  love  is  made  a  cover  for  fleshly  indulgence ;  the 
spirit  of  order  in  the  life  of  the  churches,  for  which  Paul  had  so 
often  contended,  becomes  a  spiritual  anarchy  and  "railing  at 
dignities." 

And  this  leads  us  naturally  to  the  final  book  of  the  New  Testa- 
ment, the  Revelation  of  St.  John.  It  has  this  much  in  common 
with  the  epistles  that  its  Prologue  takes  the  form  of  addresses  to 
the  Seven  Churches  of  Asia.  But  these  addresses  are  not  the  words 
of  St.  John  himself :  they  are  words  he  has  received  in  supernatural 
vision.  And  the  vision  of  the  Prologue  is  extended,  in  the  body  of 
the  book,  into  a  succession  of  visions  which  resemble  and  transcend 
the  prophetic  visions  of  the  Old  Testament.  In  this  book  the 
New  Testament  reaches  its  Epilogue.  The  gradually  enlarging 
conception  of  Jesus  Christ,  which  has  been  maintained  through 
narrative  and  epistles,  attains  finality  when  vision  presents  Him 
as  king  of  all  kings  and  lord  of  all  lords.  The  witnessing  for  Jesus, 
which  has  been  seen  extending  from  Jerusalem  to  the  nations  of 
the  earth,  attains  in  vision  its  goal,  and  the  kingdom  of  the  world 
becomes  the  kingdom  of  our  Lord  and  of  his  Christ. 

What  has  been  said  will  explain  the  mode  in  which  this  portion 
of  the  New  Testament  is  presented  in  the  present  work.  Por- 
tions of  the  epistles  which  are  local  and  temporary  in  their  appli- 
cation are  omitted.  On  the  other  hand,  every  one  of  the  epistles 
is  a  distinct  contribution  to  the  thought  of  the  Bible.  Accordingly, 
each  epistle  is  presented  in  a  summary,  which  seeks  to  bring  out 
its  individual  character  and  its  leading  ideas.  To  each  summary 
are  appended  notable  passages  of  the  epistle,  so  that  the  writer's 
great  thoughts  may  be  read  in  his  own  language. 


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■^  Introduction  to  Epistles  and  Revelation 

One  word  of  comment  may  be  added.  Some  modern  readers 
find  the  epistles,  especially  those  of  St.  Paul,  difficult  writings. 
It  should  be  understood  in  what  the  difficulty  consists.  St.  Paul 
is  one  of  the  world's  greatest  masters  of  style.  But  there  is  one 
element  of  his  style  that  may  strike  a  very  modern  reader  as  foreign. 
Speaking  in  general  terms,  we  may  say  that  the  world  has  known 
two  great  models  of  literary  style,  coming  from  the  two  main 
sources  of  modern  culture,  Hebrew  and  Greek.  In  the  English 
language  these  two  modes  of  expression  contended  for  a  time. 
Our  great  prose  writers,  up  to  and  including  Milton,  leaned  to 
the  Greek  model;  in  later  times  the  Hebrew  style  has  more  and 
more  prevailed.  The  difference  of  the  two  corresponds  with  the 
difference,  in  grammar,  between  coordinate  and  subordinate 
sentence  construction.  Parallelism  of  clauses  was  so  inherent  in 
the  Hebrew  language  that  it  became  the  basis  of  Hebrew  verse  ;  it  is 
natural  that  its  prose  writers  also  favor  the  flow  of  comparatively 
simple  sentences  and  clauses  bound  together  by  more  or  less  of 
parallehsm.  On  the  contrary,  the  Greek  language  is  particularly 
rich  in  prepositions,  conjunctions,  and  other  particles,  which 
indicate  subtly  and  clearly  the  subordination  of  clause  to  clause. 
The  Greek  model  of  style  has  one  advantage,  that  it  allows  thoughts 
to  express  themselves  precisely  as  they  arise  in  the  mind  of  a  fervid 
thinker,  without  any  obligation  to  adapt  expression  to  some  re- 
ceived fashion  of  speech.  Now,  Paul  was  a  meeting  point  of 
Hebraic  and  Hellenic;  versed  in  Greek  culture  he  had  also  sat 
at  the  feet  of  the  Hebrew  Gamaliel.  The  rapid  flow  of  parallel 
clauses  and  sentences  which  makes  the  Hebrew  model  is  conspicu- 
ously illustrated  in  his  epistles.  But  at  other  times  his  thoughts 
lend  themselves  to  the  Greek  complexity  of  subordinate  sentences. 
These  are  the  passages  which  may  strike  a  modern  reader  as  diffi- 
cult. Paul  is  a  great  master  of  digression :  not  the  digression  in 
which  the  thread  of  thought  is  lost,  but  the  freedom  which  allows 
digression  to  follow  digression  with  a  certainty  that  the  original 
thread  of  thought  can  be  recovered.  The  apparent  difficulty  is 
partly  a  question  of  printing.  One  of  the  most  complicated  sen- 
tences in  the  New  Testament  (/  Peter  3^^)  would  appear  far  less 
complex  if  our  mode  of  printing  allowed  the  digressional  structure 
to  strike  the  eye  ;  thus : 

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The  Modern  Reader*s  Bible  for  Schools  »- 

Christ  suffered  for  sins  once,  the  righteous  for  the  unrighteous,  that 
he  might  bring  us  to  God;  being  put  to  death  in  the  flesh  — 

but  quickened  in  the  spirit:  in  which  also  he  went  and  preached 
unto  the  spirits  in  prison,  which  aforetime  were  disobedient, 
when  the  longsufering  of  God  waited  in  the  days  of  Noah, 
while  the  ark  was  a  preparing,  wherein  few,  that  is,  eight  souls, 
were  saved  through  water;  — 

which  also  after  a  true  likeness  doth  now  save  you,  even  bap- 
tism, not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
interrogation  of  a  good  conscience  toward  God,  through  the 
resurrection  of  Jesus  Christ ; 

who  is  on  the  right  hand  of  God,  having  gone  into  heaven; 
angels  and  authorities  and  powers  being  made  subject 
unto  him :  — 
the7Z  as  Christ  suffered  in  the  flesh,  arm  yourself  also 
with  the  same  mind 

{for  he  that  hath  suffered  in  the  flesh  hath  ceased  from  sin) 
that  ye  no  longer  should  live  the  rest  of  your  time  in  the  flesh  to  the 
lusts  of  men,  but  to  the  will  of  God. 

The  student  should  not  regard  difficulties  of  such  a  kind  as  obstruc- 
tions ;  he  should  recognise  that  he  is  encountering  a  larger  instru- 
ment of  expression  than  his  own,  and  should  seek  by  efifort  —  per- 
haps the  effort  of  memorizing  —  to  assimilate  the  new  element  of 
style.  In  the  apt  phrase  of  Browning,  this  is  the  duty  of  followers 
to  a  leader,  that  they  should  "learn  his  great  language,"  enlarging 
at  once  their  stock  of  thoughts  and  powers  of  expression. 


308 


The  Epistles  and  Revelation 

Missionary  Epistles  of  St.  Paul 

The  Epistles  to  the  Thessalonians 
The  Epistle  to  the  Galatians 
The  First  Epistle  to  the  Corinthians 
The  Second  Epistle  to  the  Corinthians 
The  Epistle  to  the  Romans 

Epistles  of  Paul's  Imprisonment  i 

The  Epistle  to  the  Ephesians  I 

The  Epistle  to  the  Colossians  | 

The  Epistle  to  Philemon 
The  Epistle  to  the  Philippians 

Last  Epistles  of  St.  Paul 

The  First  Epistle  to  Timothy 

The  Epistle  to  Titus  , 

The  Second  Epistle  to  Timothy 

Miscellaneous  Epistolary  Literature  l 

An  Epistle  to  Hebrews 
The  Wisdom  Epistle  of  St.  James 
The  First  Epistle  of  St.  Peter 
The  Second  Epistle  of  St.  Peter 

The  Epistle  of  St.  Jude  | 

The  Wisdom  (or  First  Epistle)  of  St.  John  j 

The  Second  and  Third  Epistles  of  St.  John  ] 

The  Revelation  of  St.  John 


MISSIONARY    EPISTLES    OF    ST.    PAUL 

THE  EPISTLES  TO  THE  THESSALONIANS 

It  has  been  pointed  out  in  the  Introduction  to  this  portion  of  Scrip- 
ture, that  these  missionary  epistles  will  often  be  called  forth  by  special 
circumstances  of  some  particular  church ;  but  the  apostle,  in  deaUng  with 
these  special  circumstances,  will  from  time  to  time  rise  to  themes  of  gen- 
eral and  enduring  interest. 

One  notable  feature  of  the  primitive  church  was  the  fixed  idea  that  the 
"coming  of  Christ,"  and  end  of  the  world,  was  close  at  hand.  Now,  it 
would  appear  that  in  the  Church  of  Thessalonica  some  of  the  brethren 
had  died.  In  the  tension  of  feeling  caused  by  the  expectation  of  the  im- 
mediate end  of  the  world  this  circumstance  had  come  with  a  shock; 
it  raised  the  question  whether  these  brethren  had  fallen  out  of  the  Chris- 
tian hope.  The  purpose  of  the  First  Epistle  to  the  Thessalonians  was 
to  give  reassurance  on  this  topic.  But  in  discussing  it  Paul  rises  to  the 
whole  theme  of  the  Christian  resurrection. 

The  purpose  of  the  Second  Epistle  is  to  correct  some  misunderstandings 
which  had  arisen  upon  the  reception  of  the  First  Epistle.  Not  misun- 
derstandings only :  there  appears  to  have  been  unauthorized  use  of  Paul's 
name,  and  he  announces  his  purpose  of  appending  an  autograph  signa- 
ture to  future  epistles.  This  we  frequently  find  in  the  epistles  which 
follow.  In  deahng  with  these  misunderstandings  Paul  expresses  himself 
in  phrases  of  current  controversies  which  have  lost  their  meaning  to 
modern  readers. 

Both  epistles,  and  the  missionary  epistles  generally,  contain  also  ex- 
pressions of  affection  for  the  people  the  writer  is  addressing,  and  notices 
of  his  movements. 

Passages 

We  would  not  have  you  ignorant,  brethren,  concerning  them 
that  fall  asleep ;  that  ye  sorrow  not,  even  as  the  rest,  which  have  no 
hope.  For  if  we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also  that  are  fallen  asleep  in  Jesus  will  God  bring  with  him. 
For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we  that  are 

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-^  Epistles  to  the  Thessalonians 

alive,  that  are  left  unto  the  coming  of  the  Lord,  shall  in  no  wise 
precede  them  that  are  fallen  asleep.  For  the  Lord  himself  shall 
descend  from  heaven,  with  a  shout,  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God :  and  the  dead  in  Christ  shall  rise  first : 
then  we  that  are  alive,  that  are  left,  shall  together  with  them  be 
caught  up  in  the  clouds,  to  meet  the  Lord  in  the  air :  and  so  shall 
we  ever  be  with  the  Lord.  Wherefore  comfort  one  another  with 
these  words. 

But  concerning  the  times  and  the  seasons,  brethren,  ye  have  no 
need  that  aught  be  written  unto  you.  For  yourselves  know  per- 
fectly that  the  day  of  the  Lord  so  cometh  as  a  thief  in  the  night. 
When  they  are  saying,  Peace  and  safety,  then  sudden  destruction 
cometh  upon  them,  as  travail  upon  a  woman  with  child ;  and  they 
shall  in  no  wise  escape.  But  ye,  brethren,  are  not  in  darkness,  that 
that  day  should  overtake  you  as  a  thief :  for  ye  are  all  sons  of  light, 
and  sons  of  the  day :  we  are  not  of  the  night,  nor  of  darkness ;  so 
then  let  us  not  sleep,  as  do  the  rest,  but  let  us  watch  and  be  sober. 
For  they  that  sleep  sleep  in  the  night ;  and  they  that  be  drunken 
are  drunken  in  the  night.  But  let  us,  since  we  are  of  the  day,  be 
sober,  putting  on  the  breastplate  of  faith  and  love ;  and  for  a  helmet, 
the  hope  of  salvation.  For  God  appointed  us  not  unto  wrath, 
but  unto  the  obtaining  of  salvation  through  our  Lord  Jesus  Christ, 
who  died  for  us,  that,  whether  we  wake  or  sleep,  we  should  live 
together  with  him.  Wherefore  exhort  one  another,  and  build  each 
other  up,  even  as  also  ye  do. 

* 

We  beseech  you,  brethren,  to  know  them  that  labour  among  you, 
and  are  over  you  in  the  Lord,  and  admonish  you ;  and  to  esteem 
them  exceeding  highly  in  love  for  their  work's  sake.  Be  at  peace 
among  yourselves.  And  we  exhort  you,  brethren,  admonish  the 
disorderly,  encourage  the  fainthearted,  support  the  weak,  be  long- 
suffering  toward  all.  See  that  none  render  unto  any  one  evil  for 
evil :  but  alway  follow  after  that  which  is  good,  one  toward  another, 
and  toward  all.  Rejoice  alway ;  pray  without  ceasing ;  in  every 
thing  give  thanks  :  for  this  is  the  will  of  God  in  Christ  Jesus  to  you- 
ward.  Quench  not  the  Spirit ;  despise  not  prophesyings ;  prove 
all  things ;  hold  fast  that  which  is  good ;  abstain  from  every  form 
of  evil. 

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The  Modern  Reader^s  Bible  for  Schools  8^- 

And  the  God  of  peace  himself  sanctify  you  wholly;  and  may 
your  spirit  and  soul  and  body  be  preserved  entire,  without  blame 
at  the  coming  of  our  Lord  Jesus  Christ.  Faithful  is  he  that  calleth 
you,  who  will  also  do  it. 

Brethren,  pray  for  us. 


THE   EPISTLE  TO  THE   GALATIANS 

This  epistle  is  connected  with  a  crisis  in  church  history.  One  of  the 
foremost  obstacles  to  the  early  propagation  of  Christianity  was  found  in 
the  zeal  of  Christian  converts  from  the  Jewish  race,  who  insisted  that 
Gentile  converts,  in  order  to  become  Christians,  must  accept  the  whole 
obligation  of  the  Mosaic  law.  This  movement  is  often  spoken  of  as  "The 
Circumcision,"  from  the  foundation  rite  of  Jewish  law.  To  Paul,  though 
as  a  Jew  by  birth  he  observed  the  law  himself,  this  attempt  to  thrust 
it  upon  Gentile  converts  seemed  subversive  of  the  fundamental  concep- 
tion of  the  Christian  religion  as  a  spiritual  union  with  Christ.  In  the 
"Churches  of  Galatia,"  to  whom  this  letter  is  written,  this  heresy  seems 
to  have  gained  such  force  that  Paul  is  led  to  open  his  epistle  with  words 
of  severe  remonstrance. 

/  marvel  that  ye  are  so  quickly  removing  from  him  that  called  you 
in  the  grace  of  Christ  unto  a  diferent  gospel;  which  is  not  another 
gospel :  only  there  are  some  that  trouble  you,  and  would  pervert  the 
gospel  of  Christ.  But  though  we,  or  an  angel  from  heaven,  should 
preach  unto  you  any  gospel  other  than  that  which  we  preached  unto 
you,  let  him  be  anathema.  As  we  have  said  before,  so  say  I  now 
again,  If  any  man  preacheth  unto  you  any  gospel  other  than  that 
which  ye  received,  let  him  be  anathema. 

In  meeting  this  danger  Paul  is  obliged  to  insist  upon  his  apostohc 
authority,  as  against  the  authority  of  the  Judaizing  teachers ;  and  gives 
many  details  of  his  life  to  show  how  he  received  his  call  to  be  the  apostle 
of  the  Gentiles  direct  from  the  Lord  Jesus,  and  not  from  men.  Great 
part  of  the  epistle  is  made  by  close  argument  on  minute  points  suitable 
to  the  controversies  of  the  time.  Its  general  drift  is  that  both  Abraham, 
who  lived  before  the  Law  came,  and  those  who  lived  under  the  Law, 
had  their  true  justification  in  their  spiritual  faith. 

Two  points  are  especially  noteworthy.  As  Paul  is  contending  that,  in 
the  general  scheme  of  God's  providence,  the  Law  had  only  a  temporary 

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-^  Epistle  to  the  Galatians 

place,  he  uses  a  most  striking  figure,  the  force  of  which  is  in  danger  of 
being  lost  to  the  EngHsh  reader  through  changes  in  the  meaning  of 
words.  The  Law,  he  says,  was  our 'tutor' to  bring  us  to  Christ.  The 
word  in  the  original  is  'pedagogue.'  Both  by  etymology  {pedagogue 
means  child-usher),  and  by  the  usages  of  ancient  Hfe,  the  pedagogue 
was  not  the  teacher,  but  the  servant  who  escorted  the  pupil  to  the  school. 
Again :  in  arguing  against  the  imposition  of  the  Mosaic  law  upon  Gentiles 
Paul  rises  to  the  sublime  idea  of  Christian  liberty':  how  this  is  no 
relaxation  of  law,  but  a  state  of  mind  in  which,  through  union  with  Christ, 
law  has  become  an  inspiration  of  conduct,  far  more  exacting  than  a  law 
of  codes  and  ceremonies. 

At  its  close,  the  controversial  tone  of  the  epistle  subsides  into  general 
exhortations  to  the  Christian  Hfe,  especially  to  the  bearing  of  one  an- 
other's burdens. 

Passages 

The  law  hath  been  our  tutor  to  bring  us  unto  Christ,  that  we 

might  be  justified  by  faith.     But  now  that  faith  is  come,  we  are  no 

longer  under  a  tutor.     For  ye  are  all  sons  of  God,  through  faith, 

in  Christ  Jesus.     For  as  many  of  you  as  were  baptized  into  Christ 

did  put  on  Christ.     There  can  be  neither  Jew  nor  Greek,  there  can 

be  neither  bond  nor  free,  there  can  be  no  male  and  female :   for  ye 

all  are  one  man  in  Christ  Jesus.    And  if  ye  are  Christ's,  then  are  ye 

Abraham's  seed,  heirs  according  to  promise.     But  I  say  that  so 

long  as  the  heir  is  a  child,  he  differeth  nothing  from  a  bondservant, 

though  he  is  lord  of  all ;  but  is  under  guardians  and  stewards  until 

the  term  appointed  of  the  father.     So  we  also,  when  we   were 

children,  were  held  in  bondage  under  the  rudiments  of  the  world : 

but  when  the  fulness  of  the  time  came,  God  sent  forth  his  Son, 

born  of  a  woman,  born  under  the  law,  that  he  might  redeem  them 

which  were  under  the  law,  that  we  might  receive  the  adoption  of 

sons.     And  because  ye  are  sons,  God  sent  forth  the  Spirit  of  his 

Son  into  our  hearts,  crying,  Abba,  Father.     So  that  thou  art  no 

longer  a  bondservant,  but  a  son ;  and  if  a  son,  then  an  heir  through 

God. 

* 

Ye,  brethren,  were  called  for  freedom ;  only  use  not  your  free- 
dom for  an  occasion  to  the  flesh,  but  through  love  be  servants  one 
to  another.    For  the  whole  law  is  fulfilled  in  one  word,  even  in 

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The  Modern  Reader's  Bible  for  Schools  6«- 

this ;  Thou  shall  love  thy  neighbour  as  thyself.  But  if  ye  bite  and 
devour  one  another,  take  heed  that  ye  be  not  consumed  one  of 
another.  But  I  say,  Walk  by  the  Spirit,  and  ye  shall  not  fulfil  the 
lust  of  the  flesh.  For  the  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh ;  for  these  are  contrary  the  one  to  the  other ; 
that  ye  may  not  do  the  things  that  ye  would.  But  if  ye  are  led  by 
the  Spirit,  ye  are  not  under  the  law.  Now  the  works  of  the  flesh 
are  manifest,  which  are  these,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  sorcery,  enmities,  strife,  jealousies,  wraths,  factions, 
divisions,  heresies,  envyings,  drunkenness,  re  veilings,  and  such 
like :  of  the  which  I  forewarn  you,  even  as  I  did  forewarn  you,  that 
they  which  practise  such  things  shall  not  inherit  the  kingdom  of 
God.  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  longsuffering, 
kindness,  goodness,  faithfulness,  meekness,  temperance:  against 
such  there  is  no  law.  And  they  that  are  of  Christ  Jesus  have 
crucified  the  flesh  with  the  passions  and  the  lusts  thereof.  If  we 
live  by  the  Spirit,  by  the  Spirit  let  us  also  walk. 


Brethren,  even  if  a  man  be  overtaken  by  any  trespass,  ye  which 
are  spiritual,  restore  such  a  one  in  a  spirit  of  meekness,  looking  to 
thyself,  lest  thou  also  be  tempted. 

Bear  ye  one  another's  burdens,  and  so  fulfil  the  law  of  Christ. 
For  if  a  man  thinketh  himself  to  be  something,  when  he  is  nothing, 
he  deceiveth  himself.  But  let  each  man  prove  his  own  work,  and 
then  shall  he  have  his  glorying  in  regard  of  himself  alone,  and  not 
of  his  neighbour.     For  each  man  shall  bear  his  own  burden. 

But  let  him  that  is  taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things. 

Be  not  deceived;  God  is  not  mocked:  for  whatsoever  a  man 
soweth,  that  shall  he  also  reap.  For  he  that  soweth  unto  his  own 
flesh  shall  of  the  flesh  reap  corruption ;  but  he  that  soweth  unto 
the  Spirit  shall  of  the  Spirit  reap  eternal  life. 

And  let  us  not  be  weary  in  well-doing :  for  in  due  season  we  shall 
reap,  if  we  faint  not.  So  then,  as  we  have  opportunity,  let  us  work 
that  which  is  good  toward  all  men,  and  especially  toward  them  that 
are  of  the  household  of  the  faith. 

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THE   FIRST  EPISTLE  TO  THE   CORINTHIANS 

Corinth  was  the  chief  city  in  the  Grecian  part  of  the  Roman  Empire. 
Situated  in  close  proximity  to  two  seas,  and  on  the  hnes  of  great  trade 
routes,  it  was  a  city  of  foremost  commercial  importance.  Its  population 
included  a  highly  cultured  class.  The  original  ministry  of  Paul  in 
Corinth  has  been  recorded  in  the  Acts  of  the  Apostles  (compare  above 
pages  282-3). 

The  two  letters  to  the  Corinthians  must  be  understood  as  fragments 
of  an  extended  correspondence.  There  have  been  letters  on  both  sides ; 
and  Paul  has  had  other  sources  of  information  about  the  Corinthians. 

The  First  Epistle  to  the  Corinthians  is  amongst  the  most  elaborate 
and  characteristic  of  the  missionary  epistles.  In  it  are  found  closely 
interwoven  the  two  elements  of  these  missionary  epistles :  minute  points 
of  local  and  temporary  importance,  the  interest  of  which  belongs  to 
church  history ;  and,  arising  out  of  these,  sublime  principles  of  Christian 
thought  and  life  which  appeal  to  all  time. 

I.  *  Paul's  information  about  the  Church  of  Corinth  suggests  to  him 
that  it  has  slipped  into  the  spirit  of  faction.  Paul,  the  original  founder 
of  the  Church,  had  been  succeeded  by  Apollos,  an  Alexandrian  of  great 
eloquence  and  philosophic  depth  ;  admirers  of  these  had  come  to  describe 
themselves  as  of  the  party  of  Paul  or  the  party  of  Apollos.  Judaizing 
teachers  had  been  at  Corinth;  and  their  followers  had  pronounced 
themselves  as  the  party  of  Cephas  (the  Chaldaic  name  of  Peter),  Yet 
others  had  expressed  their  aversion  to  such  party  spirit  by  calling  them- 
selves the  party  of  Christ.  AU  this  seems  to  Paul  inimical  to  the  unity 
of  the  Church  in  Christ.  "Is  Christ  divided  ?  was  Paul  crucified  for  you ? 
or  were  ye  baptized  into  the  name  of  Paul? "  Again :  it  is  the  intrusion 
of  worldly  wisdom,  which  has  always  been  antagonistic  to  the  simple 
gospel  message  as  so  much  foolishness.  On  the  other  hand,  the  gospel 
is  a  wisdom  in  itself :  a  mystery  hidden  from  former  ages,  and  now  re- 
vealed only  to  the  spiritually  minded.  The  conclusion  of  the  argument 
is  that  even  the  greatest  teachers  are  only  servants  of  the  Church,  stew- 
ards of  the  mysteries  of  God. 

II.  Paul  has  even  heard  of  practices  in  Corinth  which  show  that 
there  has  been  moral  infection  from  the  sensuality  of  the  world  outside. 
He  inveighs  against  these  with  the  lofty  thought  that  each  individual 
must  hold  himself  as  a  Temple  of  God. 

*  The  Passages  from  the  Epistle  cited  below  follow  the  steps  of  the  argument  as 
indicated  by  these  numerals. 

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III.  The  bulk  of  the  epistle  is  taken  up  with  a  variety  of  questions 
which  have  arisen  in  the  course  of  the  correspondence.  These  are  partly 
questions  of  church  order;  in  part,  they  show  the  difficulty  of  leading 
a  Christian  life  in  the  midst  of  a  corrupt  heathen  world.  Paul  meets 
these  points  of  detail  with  practical  suggestions ;  taking  care  to  distin- 
guish between  what  he  says  "by  revelation,"  and  what  he  offers  as  only 
his  personal  opinion.  A  characteristic  illustration  is  the  question  of 
"things  sacrificed  to  idols."  In  that  heathen  community  the  very  meat 
sold  in  the  public  shops  might  possibly  have  formed  part  of  some  idola- 
trous sacrifice.  One  Corinthian  brother,  having  grasped  the  truth  that 
an  idol  is  a  pure  nonentity,  would  feel  that  this  circumstance  could 
make  no  difference  to  the  food ;  another  and  weaker  brother  would  feel 
uncomfortable  lest  his  purchase  of  such  food  might  be  a  compromising 
with  idolatry.  Paul  offers  practical  suggestions ;  but  soon  rises  to  his 
great  principle  that  "All  things  are  lawful,  but  all  things  are  not  ex- 
pedient." The  Christian's  freedom  from  law  may  itself  have  to  be  sacri- 
ficed to  the  idea  of  avoiding  offence,  and  to  the  paramount  consideration 
of  making  the  gospel  of  Christ  prevail  in  the  world. 

IV.  Paul  recognizes  some  confusion  in  the  mind  of  the  Corinthians 
between  the  common  feasts,  in  which  as  a  church  they  would  often  unite, 
and  the  idea  of  a  Christian  feast  that  should  be  commemorative  of  the 
sacrifice  of  Christ.  This  becomes  a  point  of  great  interest,  as  drawing 
from  the  apostle  a  precise  account  of  the  original  institution  of  the  Lord's 
Supper  by  Christ  himself. 

V.  Another  question  is  of  "spiritual  gifts."  Such  are  the  ecstatic 
mode  of  speaking  which  in  the  New  Testament  is  called  'prophesying,' 
or  again,  the  mysterious  'gift  of  tongues':  these  figure  in  the  Church 
side  by  side  with  the  more  ordinary  duties  of  teaching,  healing,  and  the 
like.  Competition  in  these  spiritual  gifts  has  threatened  the  principle 
of  order  in  the  Church.  Paul  again  makes  practical  suggestions;  but 
rises  from  these  to  the  sublime  thought,  that  all  such  spiritual  gifts  are 
subordinate  to  the  spiritual  graces  of  Faith,  Hope,  and  Love.  In  work- 
ing out  this  thought  Paul  elaborates  an  analogy,  which  is  much  more 
than  an  analogy.  In  the  various  functions  of  the  body  aU  are  not 
equally  honorable,  but  all  alike  are  involved  in  tfie  general  health.  So 
the  Church  is  the  body  of  Christ. 

VI.  What  seems  to  Paul  most  important  of  all  is  that  some  of  the 
Corinthian  brethren  have  doubted  the  resurrection  of  the  body,  and 
raised  difficulties  about  the  possibility  of  such  a  thing.  The  apostle 
ranks  this  doctrine  of  the  resurrection  of  the  body,  with  the  resurrection 
of  Christ,  as  the  very  foundation  of  the  Christian  faith.     His  argument 

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-^  I  Corinthians 

elaborates  the  distinction  between  the  natural  body,  subject  to  corrup- 
tion, and  the  spiritual  body  which  is  immortal.  With  a  rapturous  pic- 
turing of  the  Resurrection  the  argument  closes. 

Passages 


Christ  sent  me  not  to  baptize,  but  to  preach  the  gospel :  not  in 
wisdom  of  words,  lest  the  cross  of  Christ  should  be  made  void.  For 
the  word  of  the  cross  is  to  them  that  are  perishing  foolishness; 
but  unto  us  which  are  being  saved  it  is  the  power  of  God.  For  it 
is  written,  /  will  destroy  the  wisdom  of  the  wise,  and  the  prudence  of 
the  prudent  will  I  reject.  Where  is  the  wise?  where  is  the  scribe? 
where  is  the  disputer  of  this  world?  hath  not  God  made  foolish 
the  wisdom  of  the  world  ?  For  seeing  that  in  the  wisdom  of  God  the 
world  through  its  wisdom  knew  not  God,  it  was  God's  good  pleasure 
through  the  foolishness  of  the  preaching  to  save  them  that  believe. 
Seeing  that  Jews  ask  for  signs,  and  Greeks  seek  after  wisdom : 
but  we  preach  Christ  crucified,  unto  Jews  a  stumblingblock,  and 
unto  Gentiles  foolishness ;  but  unto  them  that  are  called,  both 
Jews  and  Greeks,  Christ  the  power  of  God,  and  the  wisdom  of 
God.  Because  the  foolishness  of  God  is  wiser  than  men ;  and  the 
weakness  of  God  is  stronger  than  men.  For  behold  your  calling, 
brethren,  how  that  not  many  wise  after  the  flesh,  not  many  mighty, 
not  many  noble,  are  called :  but  God  chose  the  foolish  things  of  the 
world,  that  he  might  put  to  shame  them  that  are  wise ;  and  God 
chose  the  weak  things  of  the  world,  that  he  might  put  to  shame 
the  things  that  are  strong ;  and  the  base  things  of  the  world,  and 
the  things  that  are  despised,  did  God  choose,  yea  and  the  things 
that  are  not,  that  he  might  bring  to  nought  the  things  that  are : 
that  no  flesh  should  glory  before  God.  But  of  him  are  ye  in  Christ 
Jesus,  who  was  made  unto  us  wisdom  from  God,  and  righteousness 
and  sanctification,  and  redemption :  that,  according  as  it  is  written, 
He  that  glorieth  let  him  glory  in  the  Lord.  And  I,  brethren,  when  I 
came  unto  you,  came  not  with  excellency  of  speech  or  of  wisdom, 
proclaiming  to  you  the  mystery  of  God.  For  I  determined  not 
to  know  anything  among  you,  save  Jesus  Christ,  and  him  crucified. 
And  I  was  with  you  in  weakness,  and  in  fear,  and  in  much  trembling. 

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And  my  speech  and  my  preaching  were  not  in  persuasive  words  of 
wisdom,  but  in  demonstration  of  the  Spirit  and  of  power:  that 
your  faith  should  not  stand  in  the  wisdom  of  men,  but  in  the  power 
of  God. 

* 

We  speak  wisdom  among  the  perfect :  yet  a  wisdom  not  of  this 
world,  nor  of  the  rulers  of  this  world,  which  are  coming  to  nought : 
but  we  speak  God's  wisdom  in  a  mystery,  even  the  wisdom  that 
hath  been  hidden,  which  God  foreordained  before  the  worlds  unto 
our  glory :  which  none  of  the  rulers  of  this  world  knoweth :  for  had 
they  known  it,  they  would  not  have  crucified  the  Lord  of  glory: 
but  as  it  is  written,  Things  which  eye  saw  not,  and  ear  heard  not,  and 
which  entered  not  into  the  heart  of  man,  whatsoever  things  God  prepared 
for  them  that  love  him.  But  unto  us  God  revealed  them  through  the 
Spirit :  for  the  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
God.  For  who  among  men  knoweth  the  things  of  a  man,  save 
the  spirit  of  the  man,  which  is  in  him?  even  so  the  things  of  God 
none  knoweth,  save  the  Spirit  of  God.  But  we  received,  not  the 
spirit  of  the  world,  but  the  spirit  which  is  of  God ;  that  we  might 
know  the  things  that  are  freely  given  to  us  by  God.  Which  things 
also  we  speak,  not  in  words  which  man's  wisdom  teacheth,  but 
which  the  Spirit  teacheth ;  interpreting  spiritual  things  to  spiritual 
men.  Now  the  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God :  for  they  are  foolishness  unto  him ;  and  he  cannot  know 
them,  because  they  are  spiritually  judged.  But  he  that  is  spiritual 
judgeth  all  things,  and  he  himself  is  judged  of  no  man.  For  who 
hath  known  the  mind  of  the  Lord,  that  he  should  instruct  him? 
But  we  have  the  mind  of  Christ. 


I  think  God  hath  set  forth  us  the  apostles  last  of  all,  as  men 
doomed  to  death :  for  we  are  made  a  spectacle  unto  the  world,  and 
to  angels,  and  to  men.  We  are  fools  for  Christ's  sake,  but  ye  are 
wise  in  Christ ;  we  are  weak,  but  ye  are  strong ;  ye  have  glory,  but 
we  have  dishonour.  Even  unto  this  present  hour  we  both  hunger, 
and  thirst,  and  are  naked,  and  are  buffeted,  and  have  no  certain 
dwellingplace ;  and  we  toil,  working  with  our  own  hands :  being 
reviled,  we  bless ;    being  persecuted,  we  endure ;    being  defamed^ 

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■^  I  Corinthians 

we  intreat :   we  are  made  as  the  filth  of  the  world,  the  ofEscouring 
of  all  things,  even  until  now. 

* 

Let  no  one  glory  in  men.  For  all  things  are  yours ;  whether  Paul, 
or  ApoUos,  or  Cephas,  or  the  world,  or  life,  or  death,  or  things 
present,  or  things  to  come ;  all  are  yours ;  and  ye  are  Christ's ; 
and  Christ  is  God's.  Let  a  man  so  account  of  us,  as  of  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God. 

II 

Know  ye  not  that  ye  are  a  temple  of  God,  and  that  the  Spirit 
of  God  dwelleth  in  you?  If  any  man  destroyeth  the  temple  of 
God,  him  shall  God  destroy ;  for  the  temple  of  God  is  holy,  which 
temple  ye  are. 

Know  ye  not  that  a  little  leaven  leaveneth  the  whole  lump? 
Purge  out  the  old  leaven,  that  ye  may  be  a  new  lump,  even  as  ye 
are  unleavened.  For  our  passover  also  hath  been  sacrificed,  even 
Christ :  wherefore  let  us  keep  the  feast,  not  with  old  leaven,  neither 
with  the  leaven  of  malice  and  wickedness,  but  with  the  unleavened 
bread  of  sincerity  and  truth. 

Ill 

All  things  are  lawful;  but  all  things  are  not  expedient.  All 
things  are  lawful ;  but  all  things  edify  not.  Let  no  man  seek  his 
own,  but  each  his  neighbour's  good.  Whether  therefore  ye  eat,  or 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God. 


Though  I  was  free  from  all  men,  I  brought  myself  under  bondage 
to  all,  that  I  might  gain  the  more.  And  to  the  Jews  I  became  as  a 
Jew,  that  I  might  gain  Jews ;  to  them  that  are  under  the  law,  as 
under  the  law,  not  being  myself  under  the  law,  that  I  miglit  gain 
them  that  are  under  the  law;  to  them  that  are  without  law,  as 
without  law,  not  being  without  law  to  God,  but  under  law  to 
Christ,  that  I  might  gain  them  that  are  without  law.  To  the 
weak  I  became  weak,  that  I  might  gain  the  weak :  I  am  become  all 

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things  to  all  men,  that  I  may  by  all  means  save  some.  And  I  do 
all  things  for  the  gospel's  sake,  that  I  may  be  a  joint  partaker 
thereof.  Know  ye  not  that  they  which  run  in  a  race  run  all,  but 
one  receiveth  the  prize?  Even  so  run,  that  ye  may  attain.  And 
every  man  that  striveth  in  the  games  is  temperate  in  all  things. 
Now  they  do  it  to  receive  a  corruptible  crown ;  but  we  an  incorrupt- 
ible. I  therefore  so  run,  as  not  uncertainly;  so  fight  I,  as  not 
beating  the  air :  but  I  buffet  my  body,  and  bring  it  into  bondage : 
lest  by  any  means,  after  that  I  have  preached  to  others,  I  myself 
should  be  rejected. 

IV 

I  received  of  the  Lord  that  which  also  I  delivered  unto  you,  how 
that  the  Lord  Jesus  in  the  night  in  which  he  was  betrayed  took 
bread ;  and  when  he  had  given  thanks,  he  brake  it,  and  said.  This 
is  my  body,  which  is  for  you  :  this  do  in  remembrance  of  me.  In  like 
manner  also  the  cup,  after  supper,  saying.  This  cup  is  the  new  cove- 
nant in  my  blood  :  this  do,  as  oft  as  ye  drink  it,  in  remembrance  of  me. 
For  as  often  as  ye  eat  this  bread,  and  drink  the  cup,  ye  proclaim  the 
Lord's  death  till  he  come. 

V 

There  are  diversities  of  gifts,  but  the  same  Spirit.  And  there  are 
diversities  of  ministrations,  and  the  same  Lord.  And  there  are 
diversities  of  workings,  but  the  same  God,  who  worketh  all  things 
in  all.  But  to  each  one  is  given  the  manifestation  of  the  Spirit 
to  profit  withal.  For  to  one  is  given  through  the  Spirit  the  word 
of  wisdom;  and  to  another  the  word  of  knowledge,  according  to 
the  same  Spirit :  to  another  faith,  in  the  same  Spirit ;  and  to  an- 
other gifts  of  healings,  in  the  one  Spirit ;  and  to  another  workings 
of  miracles ;  and  to  another  prophecy ;  and  to  another  discernings 
of  spirits :  to  another  divers  kinds  of  tongues  ;  and  to  another  the 
interpretation  of  tongues  :  but  all  these  worketh  the  one  and  the 
same  Spirit,  dividing  to  each  one  severally  even  as  he  will. 

For  as  the  body  is  one,  and  hath  many  members,  and  all  the 
members  of  the  body,  being  many,  are  one  body ;  so  also  is  Christ. 
For  in  one  Spirit  were  we  all  baptized  into  one  body,  whether  Jews 

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-^  I  Corinthians 

or  Greeks,  whether  bond  or  free ;  and  were  all  made  to  drink  of 
one  Spirit.  For  the  body  is  not  one  member,  but  many.  If  the 
foot  shall  say.  Because  I  am  not  the  hand,  I  am  not  of  the  body ; 
it  is  not  therefore  not  of  the  body.  And  if  the  ear  shall  say,  Because 
I  am  not  the  eye,  I  am  not  of  the  body ;  it  is  not  therefore  not  of 
the  body.  If  the  whole  body  were  an  eye,  where  were  the  hearing  ? 
If  the  whole  were  hearing,  where  were  the  smelling?  But  now 
hath  God  set  the  members  each  one  of  them  in  the  body,  even  as 
it  pleased  him.  And  if  they  were  all  one  member,  where  were  the 
body  ?  But  now  they  are  many  members,  but  one  body.  And  the 
eye  cannot  say  to  the  hand,  I  have  no  need  of  thee :  or  again  the 
head  to  the  feet,  I  have  no  need  of  you.  Nay,  much  rather,  those 
members  of  the  body  which  seem  to  be  more  feeble  are  necessary : 
and  those  parts  of  the  body,  which  we  think  to  be  less  honourable, 
upon  these  we  bestow  more  abundant  honour ;  and  our  uncomely 
parts  have  more  abundant  comeliness ;  whereas  our  comely  parts 
have  no  need :  but  God  tempered  the  body  together,  giving  more 
abundant  honour  to  that  part  which  lacked ;  that  there  should  be 
no  schism  in  the  body ;  but  that  the  members  should  have  the  same 
care  one  for  another.  And  whether  one  member  suffereth,  all  the 
members  suffer  with  it ;  or  one  member  is  honoured,  all  the  mem- 
bers rejoice  with  it.  Now  ye  are  the  body  of  Christ,  and  severally 
members  thereof.  And  God  hath  set  some  in  the  church,  first 
apostles,  secondly  prophets,  thirdly  teachers,  then  miracles,  then 
gifts  of  healings,  helps,  governments,  divers  kinds  of  tongues.  Are 
all  apostles?  are  all  prophets?  are  all  teachers?  are  all  workers 
of  miracles  ?  have  all  gifts  of  healing  ?  do  all  speak  with  tongues  ? 
do  all  interpret  ?     But  desire  earnestly  the  greater  gifts. 

And  a  still  more  excellent  way  shew  I  unto  you.  If  I  speak  with 
the  tongues  of  men  and  of  angels,  but  have  not  love,  I  am  become 
sounding  brass,  or  a  clanging  cymbal.  And  if  I  have  the  gift  of 
prophecy,  and  know  all  mysteries  and  all  knowledge;  and  if  I 
have  all  faith,  so  as  to  remove  mountains,  but  have  not  love,  I  am 
nothing.  And  if  I  bestow  all  my  goods  to  feed  the  poor,  and  if  I 
give  my  body  to  be  burned,  but  have  not  love,  it  profiteth  me 
nothing.  Love  suffereth  long,  and  is  kind ;  love  envieth  not ;  love 
vaunteth  not  itself,  is  not  puffed  up,  doth  not  behave  itself  un- 
seemly, seeketh  not  its  own,  is  not  provoked,  taketh  not  account  of 

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evil ;  rejoiceth  not  in  unrighteousness,  but  rejoiceth  with  the 
truth ;  beareth  all  things,  believeth  all  things,  hopeth  all  things, 
endureth  all  things.  Love  never  faileth:  but  whether  there  be 
prophecies,  they  shall  be  done  away;  whether  there  be  tongues, 
they  shall  cease;  whether  there  be  knowledge,  it  shall  be  done 
away.  For  we  know  in  part,  and  we  prophesy  in  part :  but  when 
that  which  is  perfect  is  come,  that  which  is  in  part  shall  be  done 
away.  When  I  was  a  child,  I  spake  as  a  child,  I  felt  as  a  child,  I 
thought  as  a  child  :  now  that  I  am  become  a  man,  I  have  put  away 
childish  things.  For  now  we  see  in  a  mirror,  darkly;  but  then 
face  to  face :  now  I  know  in  part ;  but  then  shall  I  know  even  as  also 
I  have  been  known.  But  now  abideth  faith,  hope,  love,  these 
three ;  and  the  greatest  of  these  is  love. 

VI 

Now  I  make  known  unto  you,  brethren,  the  gospel  which  I 
preached  unto  you,  which  also  ye  received,  wherein  also  ye  stand, 
by  which  also  ye  are  saved ;  I  make  known,  I  say,  in  what  words 
I  preached  it  unto  you,  if  ye  hold  it  fast,  except  ye  beUeved  in  vain. 
For  I  delivered  unto  you  first  of  all  that  which  also  I  received,  how 
that  Christ  died  for  our  sins  according  to  the  scriptures ;  and  that 
he  was  buried ;  and  that  he  hath  been  raised  on  the  third  day  accord- 
ing to  the  scriptures ;  and  that  he  appeared  to  Cephas ;  then  to  the 
twelve ;  then  he  appeared  to  above  five  hundred  brethren  at  once, 
of  whom  the  greater  part  remain  until  now,  but  some  are  fallen 
asleep ;  then  he  appeared  to  James  ;  then  to  all  the  apostles ;  and 
last  of  all,  as  unto  one  born  out  of  due  time,  he  appeared  to  me  also. 
For  I  am  the  least  of  the  apostles,  that  am  not  meet  to  be  called  an 
apostle,  because  I  persecuted  the  church  of  God.  But  by  the  grace 
of  God  I  am  what  I  am :  and  his  grace  which  was  bestowed  upon  me 
was  not  found  vain ;  but  I  laboured  more  abundantly  than  they 
all :  yet  not  I,  but  the  grace  of  God  which  was  with  me.  Whether 
then  it  be  I  or  they,  so  we  preach,  and  so  ye  beheved. 

Now  if  Christ  is  preached  that  he  hath  been  raised  from  the  dead, 
how  say  some  among  you  that  there  is  no  resurrection  of  the  dead  ? 
But  if  there  is  no  resurrection  of  the  dead,  neither  hath  Christ  been 
raised :    and  if  Christ  hath  not  been  raised,  then  is  our  preaching 

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vain,  your  faith  also  is  vain.  Yea,  and  we  are  found  false  wit- 
nesses of  God;  because  we  witnessed  of  God  that  he  raised  up 
Christ :  whom  he  raised  not  up,  if  so  be  that  the  dead  are  not  raised. 
For  if  the  dead  are  not  raised,  neither  hath  Christ  been  raised  :  and 
if  Christ  hath  not  been  raised,  your  faith  is  vain ;  ye  are  yet  in  your 
sins.  Then  they  also  which  are  fallen  asleep  in  Christ  have 
perished.  If  in  this  Hfe  only  we  have  hoped  in  Christ,  we  are  of 
all  men  most  pitiable. 

But  now  hath  Christ  been  raised  from  the  dead,  the  firstfruits 
of  them  that  are  asleep.  For  since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead.  For  as  in  Adam  all  die, 
so  also  in  Christ  shall  all  be  made  alive.  But  each  in  his  own  order : 
Christ  the  firstfruits ;  then  they  that  are  Christ's,  at  his  coming. 
Then  cometh  the  end,  when  he  shall  deliver  up  the  kingdom  to  God, 
even  the  Father;  when  he  shall  have  abolished  all  rule  and  all 
authority  and  power.  For  he  must  reign,  till  he  hath  put  all  his 
enemies  under  his  feet.  The  last  enemy  that  shall  be  abolished  is 
death.  For,  He  put  all  things  in  subjection  under  his  feet:  but  when 
he  saith.  All  things  are  put  in  subjection,  it  is  evident  that  he  is  ex- 
cepted who  did  subject  all  things  unto  him.  And  when  all  things 
have  been  subjected  unto  him,  then  shall  the  Son  also  himself  be 
subjected  to  him  that  did  subject  all  things  unto  him,  that  God  may 
be  all  in  all.  Else  what  shall  they  do  which  are  baptized  for  the 
dead  ?  If  the  dead  are  not  raised  at  all,  why  then  are  they  baptized 
for  them  ?  why  do  we  also  stand  in  jeopardy  every  hour  ?  I  protest 
by  that  glorying  in  you,  brethren,  which  I  have  in  Christ  Jesus 
our  Lord,  I  die  daily.  If  after  the  manner  of  men  I  fought  with 
beasts  at  Ephesus,  what  doth  it  profit  me?  If  the  dead  are  not 
raised,  let  us  eat  and  drink,  for  to-morrow  we  die.  Be  not  de- 
ceived: evil  company  doth  corrupt  good  manners.  Awake  up 
righteously,  and  sin  not ;  for  some  have  no  knowledge  of  God : 
I  speak  this  to  move  you  to  shame. 

But  some  one  will  say,  How  are  the  dead  raised  ?  and  with  what 
manner  of  body  do  they  come  ?  Thou  foolish  one,  that  which  thou 
thyself  sowest  is  not  quickened,  except  it  die :  and  that  which  thou 
sowest,  thou  sowest  not  the  body  that  shall  be,  but  a  bare  grain, 
it  may  chance  of  wheat,  or  of  some  other  kind ;  but  God  giveth 
it  a  body  even  as  it  pleased  him,  and  to  each  seed  a  body  of  its  own. 

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All  flesh  is  not  the  same  flesh :  but  there  is  one  flesh  of  men,  and 
another  flesh  of  beasts,  and  another  flesh  of  birds,  and  another  of 
fishes.  There  are  also  celestial  bodies,  and  bodies  terrestrial :  but 
the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terrestrial  is 
another.  There  is  one  glory  of  the  sun,  and  another  glory  of  the 
moon,  and  another  glory  of  the  stars ;  for  one  star  differeth  from 
another  star  in  glory.  So  also  is  the  resurrection  of  the  dead.  It 
is  sown  in  corruption ;  it  is  raised  in  incorruption :  it  is  sown  in 
dishonour ;  it  is  raised  in  glory :  it  is  sown  in  weakness ;  it  is  raised 
in  power :  it  is  sown  a  natural  body ;  it  is  raised  a  spiritual  body. 
If  there  is  a  natural  body,  there  is  also  a  spiritual  body.  So  also 
it  is  written,  The  first  man  Adam  became  a  living  soul:  the  last 
Adam  became  a  life-giving  spirit.  Howbeit  that  is  not  first  which  is 
spiritual,  but  that  which  is  natural ;  then  that  which  is  spiritual. 
The  first  man  is  of  the  earth,  earthy :  the  second  man  is  of  heaven. 
As  is  the  earthy,  such  are  they  also  that  are  earthy :  and  as  is  the 
heavenly,  such  are  they  also  that  are  heavenly.  And  as  we  have 
borne  the  image  of  the  earthy,  we  shaU  also  bear  the  image  of  the 
heavenly. 

Now  this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the 
kingdom  of  God;  neither  doth  corruption  inherit  incorruption. 
Behold,  I  tell  you  a  mystery  :  We  shaU  not  all  sleep,  but  we  shall  all 
be  changed,  in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump :  for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed.  For  this  corruptible 
must  put  on  incorruption,  and  this  mortal  must  put  on  immortality. 
But  when  this  corruptible  shall  have  put  on  incorruption,  and  this 
mortal  shall  have  put  on  immortality,  then  shall  come  to  pass  the 
saying  that  is  written,  Death  is  swallowed  up  in  victory.  O  death, 
where  is  thy  victory?  O  death,  where  is  thy  sting?  The  sting  of 
death  is  sin ;  and  the  power  of  sin  is  the  law :  but  thanks  be  to  God, 
which  giveth  us  the  victory  through  our  Lord  Jesus  Christ.  Where- 
fore, my  beloved  brethren,  be  ye  stedfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  ye  know  that 
your  labour  is  not  vain  in  the  Lord. 


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^  II  Corinthians 


THE  SECOND   EPISTLE  TO  THE   CORINTHIANS 

This  epistle  presents  many  difficulties  as  regards  the  relation  of  the 
writer  to  the  people  he  is  addressing.  Questions  of  this  kind  belong  to 
church  history  and  the  biography  of  Paul.  On  the  other  hand,  the  epistle 
is  rich  in  ideas  of  lasting  import  for  Christian  life  and  thought.  Two 
points  may  be  emphasized. 

I.  Paul  has  had  strained  relations  with  the  Corinthian  Church, 
now  happily  at  an  end.  He  has  been  obliged  to  insist  upon  his  apostolic 
authority.  This  has  been  a  distasteful  thing  to  do,  as  savoring  of  boast- 
fulness.  Yet  it  has  been  essential  in  order  to  meet  high  claims  of  other 
teachers  who  have  been  seeking  to  divert  the  Corinthians  from  the  sim- 
plicity of  the  gospel.  What  Paul  says  on  this  subject  throws  interesting 
light  upon  his  life  and  religious  experience. 

II.  Paul  has  had  an  illness  which  threatened  to  be  fatal,  and  has  re- 
covered. The  comfort  he  has  had  in  his  affliction  he  desires  to  share  with 
others.  This  comfort  rests,  partly  upon  glorious  hopes  of  what  is  be- 
yond the  grave,  and  partly  upon  the  glorious  progress  of  the  cause  of 
Christ  in  its  triumphal  advance  among  the  nations. 

Passages 


Whereinsoever  any  is  bold  (I  speak  in  foolishness),  I  am  bold  also. 
Are  they  Hebrews  ?  so  am  I.  Are  they  Israelites  ?  so  am  I.  Are 
they  the  seed  of  Abraham  ?  so  am  I.  Are  they  ministers  of  Christ  ? 
(I  speak  as  one  beside  himself)  I  more  ;  in  labours  more  abundantly, 
in  prisons  more  abundantly,  in  stripes  above  measure,  in  deaths  oft. 
Of  the  Jews  five  times  received  I  forty  stripes  save  one.  Thrice 
was  I  beaten  with  rods,  once  was  I  stoned,  thrice  I  suffered  ship- 
wreck, a  night  and  a  day  have  I  been  in  the  deep ;  in  journeyings 
often,  in  perils  of  rivers,  in  perils  of  robbers,  in  perils  from  my 
countrymen,  in  perils  from  the  Gentiles,  in  perils  in  the  city,  in 
perils  in  the  wilderness,  in  perils  in  the  sea,  in  perils  among  false 
brethren;  in  labour  and  travail,  in  watchings  often,  in  hunger 
and  thirst,  in  fastings  often,  in  cold  and  nakedness.  Beside  those 
things  that  are  without,  there  is  that  which  presseth  upon  me 
daily,  anxiety  for  all  the  churches.     Who  is  weak,  and  I  am  not 

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weak  ?  who  is  made  to  stumble,  and  I  burn  not  ?  If  I  must  needs 
glory,  I  will  glory  of  the  things  that  concern  my  weakness.  The 
God  and  Father  of  the  Lord  Jesus,  he  who  is  blessed  for  evermore, 
knoweth  that  I  lie  not.  In  Damascus  the  governor  under  Aretas 
the  king  guarded  the  city  of  the  Damascenes,  in  order  to  take  me : 
and  through  a  window  was  I  let  down  in  a  basket  by  the  wall,  and 
escaped  his  hands. 

I  must  needs  glory,  though  it  is  not  expedient ;  but  I  will  come  to 
visions  and  revelations  of  the  Lord.  I  know  a  man  in  Christ,  four- 
teen years  ago  (whether  in  the  body,  I  know  not ;  or  whether  out 
of  the  body,  I  know  not ;  God  knoweth),  such  a  one  caught  up  even 
to  the  third  heaven.  And  I  know  such  a  man  (whether  in  the  body, 
or  apart  from  the  body,  I  know  not ;  God  knoweth),  how  that  he 
was  caught  up  into  Paradise,  and  heard  unspeakable  words,  which 
it  is  not  lawful  for  a  man  to  utter.  On  behalf  of  such  a  one  will  I 
glory :  but  on  mine  own  behalf  I  will  not  glory,  save  in  my  weak- 
nesses. For  if  I  should  desire  to  glory,  I  shall  not  be  foolish ;  for 
I  shall  speak  the  truth  :  but  I  forbear,  lest  any  man  should  account 
of  me  above  that  which  he  seeth  me  to  be,  or  heareth  from  me.  And 
by  reason  of  the  exceeding  greatness  of  the  revelations  —  wherefore, 
that  I  should  not  be  exalted  overmuch,  there  was  given  to  me  a 
thorn  in  the  flesh,  a  messenger  of  Satan  to  buffet  me,  that  I  should 
not  be  exalted  overmuch.  Concerning  this  thing  I  besought  the 
Lord  thrice,  that  it  might  depart  from  me.  And  he  hath  said  unto 
me.  My  grace  is  sufficient  for  thee :  for  my  power  is  made  perfect 
in  weakness.  Most  gladly  therefore  will  I  rather  glory  in  my  weak- 
nesses, that  the  strength  of  Christ  may  rest  upon  me.  Wherefore 
I  take  pleasure  in  weaknesses,  in  injuries,  in  necessities,  in  perse- 
cutions, in  distresses,  for  Christ's  sake :  for  when  I  am  weak,  then 
am  I  strong. 

II 

Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  the 
Father  of  mercies  and  God  of  all  comfort ;  who  comforteth  us  in  all 
our  affliction,  that  we  may  be  able  to  comfort  them  that  are  in  any 
affliction,  through  the  comfort  wherewith  we  ourselves  are  com- 
forted of  God.  For  as  the  sufferings  of  Christ  abound  unto  us, 
even  so  our  comfort  also  aboundeth  through  Christ.     But  whether 

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■^  II  Corinthians 

we  be  afflicted,  it  is  for  your  comfort  and  salvation ;  or  whether 
we  be  comforted,  it  is  for  your  comfort,  which  worketh  in  the  patient 
enduring  of  the  same  sufferings  which  we  also  suffer  :  and  our  hope 
for  you  is  stedfast ;  knowing  that,  as  ye  are  partakers  of  the  suffer- 
ings, so  also  are  ye  of  the  comfort. 

Thanks  be  unto  God,  which  always  leadeth  us  in  triumph  in 
Christ,  and  maketh  manifest  through  us  the  savour  of  his  knowl- 
edge in  every  place.  For  we  are  a  sweet  savour  of  Christ  unto 
God,  in  them  that  are  being  saved,  and  in  them  that  are  perishing ; 
to  the  one  a  savour  from  death  unto  death ;  to  the  other  a  savour 
from  life  unto  Ufe.     And  who  is  sufficient  for  these  things  ? 

* 

Need  we,  as  do  some,  epistles  of  commendation  to  you  or  from 
you?  Ye  are  our  epistle,  written  in  our  hearts,  known  and  read 
of  all  men ;  being  made  manifest  that  ye  are  an  epistle  of  Christ, 
ministered  by  us,  written  not  with  ink,  but  with  the  Spirit  of  the 
living  God ;  not  in  tables  of  stone,  but  in  tables  that  are  hearts  of 
flesh.  And  such  confidence  have  we  through  Christ  to  God-ward : 
not  that  we  are  sufficient  of  ourselves,  to  account  anything  as  from 
ourselves ;  but  our  sufficiency  is  from  God ;  who  also  made  us 
sufficient  as  ministers  of  a  new  covenant ;  not  of  the  letter,  but  of 
the  spirit :  for  the  letter  killeth,  but  the  spirit  giveth  life.  But  if 
the  ministration  of  death,  written,  and  engraven  on  stones,  came 
with  glory,  so  that  the  children  of  Israel  could  not  look  stedfastly 
upon  the  face  of  Moses  for  the  glory  of  his  face ;  which  glory  was 
passing  away :  how  shall  not  rather  the  ministration  of  the  spirit 
be  with  glory?  For  if  the  ministration  of  condemnation  is  glory, 
much  rather  doth  the  ministration  of  righteousness  exceed  in  glory. 

But  we  have  this  treasure  in  earthen  vessels,  that  the  exceeding 
greatness  of  the  power  may  be  of  God,  and  not  from  ourselves ;  we 
are  pressed  on  every  side,  yet  not  straitened ;  perplexed,  yet  not 
unto  despair ;  pursued,  yet  not  forsaken ;  smitten  down,  yet  not 
destroyed ;  always  bearing  about  in  the  body  the  dying  of  Jesus, 
that  the  life  also  of  Jesus  may  be  manifested  in  our  body.  For  we 
which  live  are  alway  delivered  unto  death  for  Jesus'  sake,  that  the 
life  also  of  Jesus  may  be  manifested  in  our  mortal  flesh.     Wherefore 

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we  faint  not ;  but  though  our  outward  man  is  decaying,  yet  our 
inward  man  is  renewed  day  by  day.  For  our  light  affliction,  which 
is  for  the  moment,  worketh  for  us  more  and  more  exceedingly  an 
eternal  weight  of  glory ;  while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen  :  for  the  things  which  are 
seen  are  temporal ;  but  the  things  which  are  not  seen  are  eternal. 
For  we  know  that  if  the  earthly  house  of  our  tabernacle  be  dis- 
solved, we  have  a  building  from  God,  a  house  not  made  with  hands, 
eternal,  in  the  heavens.  For  verily  in  this  we  groan,  longing  to  be 
clothed  upon  with  our  habitation  which  is  from  heaven :  if  so  be 
that  being  clothed  we  shall  not  be  found  naked.  For  indeed  we 
that  are  in  this  tabernacle  do  groan,  being  burdened ;  not  for  that 
we  would  be  unclothed,  but  that  we  would  be  clothed  upon,  that 
what  is  mortal  may  be  swallowed  up  of  life.  Now  he  that  wrought 
us  for  this  very  thing  is  God,  who  gave  unto  us  the  earnest  of  the 
Spirit.  Being  therefore  always  of  good  courage,  and  knowing  that, 
whilst  we  are  at  home  in  the  body,  we  are  absent  from  the  Lord 
(for  we  walk  by  faith,  not  by  sight) ;  we  are  of  good  courage,  I  say, 
and  are  willing  rather  to  be  absent  from  the  body,  and  to  be  at  home 
with  the  Lord. 

The  love  of  Christ  constraineth  us ;  because  we  thus  judge, 
that  one  died  for  all,  therefore  all  died ;  and  he  died  for  all,  that 
they  which  live  should  no  longer  live  unto  themselves,  but  unto 
him  who  for  their  sakes  died  and  rose  again.  Wherefore  we  hence- 
forth know  no  man  after  the  flesh :  even  though  we  have  known 
Christ  after  the  flesh,  yet  now  we  know  him  so  no  more.  Where- 
fore if  any  man  is  in  Christ,  he  is  a  new  creature :  the  old  things 
are  passed  away;  behold,  they  are  become  new.  But  all  things 
are  of  God,  who  reconciled  us  to  himself  through  Christ,  and  gave 
unto  us  the  ministry  of  reconciliation;  to  wit,  that  God  was  in 
Christ  reconciUng  the  world  unto  himself,  not  reckoning  unto  them 
their  trespasses,  and  having  committed  unto  us  the  word  of  recon- 
ciliation. We  are  ambassadors  therefore  on  behalf  of  Christ, 
as  though  God  were  intreating  by  us :  we  beseech  you  on  behalf 
of  Christ,  be  ye  reconciled  to  God.  Him  who  knew  no  sin  he  made 
to  be  sin  on  our  behalf ;  that  we  might  become  the  righteousness 
of  God  in  him,     And  working  together  with  him  we  intreat  also 

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^  Epistle  to  the  Romans 

that  ye  receive  not  the  grace  of  God  in  vain  —  for  he  saith,  At  an 
acceptable  time  I  hearkened  unto  thee,  and  in  a  day  of  salvation  did 
I  succour  thee :  behold,  now  is  the  acceptable  time ;  behold,  now 
is  the  day  of  salvation :  —  giving  no  occasion  of  stumbling  in 
anything,  that  our  ministration  be  not  blamed ;  but  in  everything 
commending  ourselves,  as  ministers  of  God,  in  much  patience, 
in  afflictions,  in  necessities,  in  distresses,  in  stripes,  in  imprison- 
ments, in  tumults,  in  labours,  in  watchings,  in  fastings ;  in  pure- 
ness,  in  knowledge,  in  longsuffering,  in  kindness,  in  the  Holy 
Ghost,  in  love  unfeigned,  in  the  word  of  truth,  in  the  power  of  God ; 
by  the  armour  of  righteousness  on  the  right  hand  and  on  the  left, 
by  glory  and  dishonour,  by  evil  report  and  good  report ;  as  de- 
ceivers, and  yet  true  ;  as  unknown,  and  yet  well  known  ;  as  dying, 
and  behold,  we  live ;  as  chastened,  and  not  killed ;  as  sorrowful, 
yet  alway  rejoicing ;  as  poor,  yet  making  many  rich ;  as  having 
nothing,  and  yet  possessing  all  things. 


THE   EPISTLE  TO  THE  ROMANS 

The  Epistle  to  the  Romans  makes  a  cHmax  to  the  Missionary  Epistles. 
It  is  addressed  "to  all  that  are  in  Rome,  beloved  of  God,  called  to  be 
saints."  There  was,  at  the  time  of  writing,  nothing  that  could  be  called 
a  Church  of  Rome ;  though  we  hear  of  churches  in  particular  houses. 
But,  Rome  being  the  metropolis  of  the  world,  Paul  had  from  time  to 
time  come  in  contact  with  Christian  converts  travelling  to  or  from  Rome. 
He  had,  moreover,  a  fixed  purpose  to  visit  Rome ;  but,  being  delayed, 
he  sends  this  epistle  on  before  him,  by  the  hands  of  a  certain  Phoebe, 
"a  servant  of  the  church  that  is  at  Cenchraea"  (which  is  one  of  the  har- 
bours of  Corinth).  He  takes  this  opportunity  to  present  to  the  centre 
of  civilization  a  view  of  the  Christian  religion  as  a  whole;  presenting 
it  in  a  manner  that  wiU  appeal  to  the  two  halves  of  the  intellectual 
world,  Jewish  and  Greek. 

The  epistle  thus  approaches  the  form  of  a  treatise.  There  is  a  main 
line  of  thought,  mounting  by  steps.  From  this  main  line  of  thought 
Paul  digresses  at  points,  in  closely  reasoned  arguments  having  their 
reference  to  the  controversial  questions  of  the  time,  especially  to  the 
teachings  of  Judaizing  Christians,  who  sought  to  strain  the  claims  of 
the  Mosaic  law.  And  the  whole  culminates  in  exhortation  to  the  Chris- 
tian Ufe. 

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I.  Paul  opens  with  a  formulation  of  his  whole  theme  in  a  single  sen- 
tence. The  gospel  is,  not  a  system,  but  the  power  of  God  to  salvation : 
its  appeal  is  to  both  Jew  and  Greek :  what  it  reveals  is  a  righteousness 
that  is  by  faith. 

II.  Unrighteousness  such  as  might  call  down  the  wrath  of  God  has 
been  universal.  Those  [Gentiles]  who  might  have  known  the  Creator 
by  his  creation,  changed  his  glory  into  vile  images,  and  were  themselves 
delivered  over  unto  moral  vileness.  Those  that  judge  them  [Jews],  are 
in  the  same  case  as  doing  the  same  works.  Circumcision  to  trans- 
gressors of  the  law  becomes  uncircumcision ;  and  equally,  those  without 
law  doing  the  things  of  law  become  a  law  unto  themselves. 

III.  But  now  hath  been  manifested,  apart  from  the  law,  yet  wit- 
nessed by  the  law  and  prophets,  a  righteousness  through  faith  in  Jesus, 
unto  all  who  believe  without  distinction,  by  Divine  grace,  through  the 
propitiation  of  Christ,  which  makes  justification  consistent  with  right- 
eousness. Here  there  is  no  place  for  exclusive  privilege,  or  distinction 
of  Jew  and  Gentile. 

IV.  Starting  from  the  foundation  of  justification  by  faith,  we  have 
peace,  grace,  rejoicing  even  in  trouble,  and  hope  founded  on  the  thought 
that  even  while  sinners  Christ  died  for  us  :  much  more  shall  we  be  saved 
by  his  life.  Here  is  found  the  thought  which  runs  through  the  mission- 
ary epistles :  that  the  death  and  resurrection  of  Jesus  are  appreciated 
by  his  followers  as  a  death  to  sin  and  a  life  to  righteousness. 

V.  So  the  Christian  life  is  a  life  of  mortification  of  the  deeds  of  the 
body,  under  leadership  of  the  spirit.  This  is  a  sonship,  making  Chris- 
tians sons  of  God,  joint-heirs  with  Christ.  Compared  with  the  glory 
to  which  they  are  thus  heirs,  what  are  present  sufferings? 

VI.  Argument  changes  to  exhortation.  As  against  sacrifices  of  the 
Mosaic  law,  to  present  the  body  a  living  sacrifice.  As  regards  the  world, 
to  be  transformed  by  a  daily  renewing  from  the  fashion  of  the  world 
to  the  will  of  God.  As  possessed  of  spiritual  gifts,  to  use  them  as  mem- 
bers of  one  body,  with  forbearance  to  the  weaker  brethren.  As  mem- 
bers of  a  civil  order,  to  respect  authority  and  be  void  of  offence.  In 
all  elements  of  life  to  be  sobered  by  the  near  approach  of  the  end  of  things : 
the  night  is  far  spent,  and  the  day  of  salvation  is  close  at  hand. 

Passages 

I 

I  am  a  debtor  both  to  Greeks  and  to  barbarians,  both  to  the 
wise  and  to  the  foolish.  So,  as  much  as  in  me  is,  I  am  ready  to 
preach  the  gospel  to  you  also  that  are  in  Rome. 

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For  I  am  not  ashamed  of  the  gospel :  for  it  is  the  power  of  God 
unto  salvation,  to  every  one  that  believeth ;  to  the  Jew  first,  and 
also  to  the  Greek.  For  therein  is  revealed  a  righteousness  of  God 
by  faith  unto  faith ;  as  it  is  written,  But  the  righteous  shall  live  by 
faith. 

II 

A  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness 
and  unrighteousness  of  men,  who  hold  down  the  truth  in  unright- 
eousness ;  because  that  which  may  be  known  of  God  is  manifest 
in  them;  for  God  manifested  it  unto  them.  For  the  invisible 
things  of  him  since  the  creation  of  the  world  are  clearly  seen, 
being  perceived  through  the  things  that  are  made,  even  his  ever- 
lasting power  and  divinity ;  so  that  they  are  without  excuse : 
because  that,  knowing  God,  they  glorified  him  not  as  God,  neither 
gave  thanks ;  but  became  vain  in  their  reasonings,  and  their  sense- 
less heart  was  darkened.  Professing  themselves  to  be  wise,  they 
became  fools,  and  changed  the  glory  of  the  incorruptible  God  for 
the  likeness  of  an  image  of  corruptible  man,  and  of  birds,  and  four- 
footed  beasts,  and  creeping  things.  Wherefore  God  gave  them 
up  in  the  lusts  of  their  hearts  unto  uncleanness.  And  even  as  they 
refused  to  have  God  in  their  knowledge,  God  gave  them  up  unto 
a  reprobate  mind,  to  do  those  things  which  are  not  fitting ;  being 
filled  with  all  unrighteousness,  wickedness,  covetousness,  mali- 
ciousness ;  full  of  envy,  murder,  strife,  deceit,  malignity ;  whis- 
perers, backbiters,  hateful  to  God,  insolent,  haughty,  boastful, 
inventors  of  evil  things,  disobedient  to  parents,  without  under- 
standing, covenant-breakers,  without  natural  affection,  unmer- 
ciful :  who,  knowing  the  ordinance  of  God,  that  they  which  prac- 
tise such  things  are  worthy  of  death,  not  only  do  the  same,  but 
also  consent  with  them  that  practise  them. 

Wherefore  thou  art  without  excuse,  O  man,  whosoever  thou 
art  that  judgest :  for  wherein  thou  judgest  another,  thou  condemn- 
est  thyself;  for  thou  that  judgest  dost  practise  the  same  things. 
And  we  know  that  the  judgement  of  God  is  according  to  truth 
aga.inst  them  that  practise  such  things.  And  reckonest  thou 
this,  O  man,  who  judgest  them  that  practise  such  things,  and 
doest  the  same,  that  thou  shalt  escape  the  judgement  of  God? 

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Or  despisest  thou  the  riches  of  his  goodness  and  forbearance  and 
longsuffering,  not  knowing  that  the  goodness  of  God  leadeth  thee 
to  repentance  ?  but  after  thy  hardness  and  impenitent  heart  treas- 
urest  up  for  thyself  wrath  in  the  day  of  wrath  and  revelation  of 
the  righteous  judgement  of  God ;  who  will  render  to  every  man  ac- 
cording to  his  works :  to  them  that  by  patience  in  well-doing  seek 
for  glory  and  honour  and  incorruption,  eternal  life  :  but  unto  them 
that  are  factious,  and  obey  not  the  truth,  but  obey  unrighteous- 
ness, shall  be  wrath  and  indignation,  tribulation  and  anguish, 
upon  every  soul  of  man  that  worketh  evil,  of  the  Jew  first,  and 
also  of  the  Greek ;  but  glory  and  honour  and  peace  to  every  man 
that  worketh  good,  to  the  Jew  first,  and  also  to  the  Greek:  for 
there  is  no  respect  of  persons  with  God.  For  as  many  as  have 
sinned  without  law  shall  also  perish  without  law :  and  as  many  as 
have  sinned  under  law  shall  be  judged  by  law ;  for  not  the  hearers 
of  a  law  are  just  before  God,  but  the  doers  of  a  law  shall  be  justified : 
for  when  Gentiles  which  have  no  law  do  by  nature  the  things  of 
the  law,  these,  having  no  law,  are  a  law  unto  themselves ;  in  that 
they  shew  the  work  of  the  law  written  in  their  hearts,  their  con- 
science bearing  witness  therewith,  and  their  thoughts  one  with 
another  accusing  or  else  excusing  them ;  in  the  day  when  God  shall 
judge  the  secrets  of  men,  according  to  my  gospel,  by  Jesus  Christ. 
For  he  is  not  a  Jew,  which  is  one  outwardly;  neither  is  that 
circumcision,  which  is  outward  in  the  flesh :  but  he  is  a  Jew, 
which  is  one  inwardly;  and  circumcision  is  that  of  the  heart,  in 
the  spirit,  not  in  the  letter;  whose  praise  is  not  of  men,  but  of 
God. 

Ill 

But  now  apart  from  the  law  a  righteousness  of  God  hath  been 
manifested,  being  witnessed  by  the  law  and  the  prophets;  even 
the  righteousness  of  God  through  faith  in  Jesus  Christ  unto  all 
them  that  beheve ;  for  there  is  no  distinction ;  for  all  have  sinned, 
and  fall  short  of  the  glory  of  God;  being  justified  freely  by  his 
grace  through  the  redemption  that  is  in  Christ  Jesus :  whom  God 
set  forth  to  be  a  propitiation,  through  faith,  by  his  blood,  to  shew 
his  righteousness,  because  of  the  passing  over  of  the  sins  done 
aforetime,  in  the  forbearance  of  God;   for  the  shewing,  I  say,  of 

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his  righteousness  at  this  present  season:  that  he  might  himself 
be  just,  and  the  justifier  of  him  that  hath  faith  in  Jesus.  Where 
then  is  the  glorying?  It  is  excluded.  By  what  manner  of  law? 
of  works?  Nay:  but  by  a  law  of  faith.  We  reckon  therefore 
that  a  man  is  justified  by  faith  apart  from  the  works  of  the  law. 
Or  is  God  the  God  of  Jews  only  ?  is  he  not  the  God  of  Gentiles  also  ? 
Yea,  of  Gentiles  also :  if  so  be  that  God  is  one,  and  he  shall  justify 
the  circumcision  by  faith,  and  the  uncircumcision  through  faith. 

IV 

Being  therefore  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ ;  through  whom  also  we  have  had 
our  access  by  faith  into  this  grace  wherein  we  stand;  and  we 
rejoice  in  hope  of  the  glory  of  God.  And  not  only  so,  but  we  also 
rejoice  in  our  tribulations:  knowing  that  tribulation  worketh 
patience ;  and  patience,  probation ;  and  probation,  hope :  and 
hope  putteth  not  to  shame;  because  the  love  of  God  hath  been 
shed  abroad  in  our  hearts  through  the  Holy  Ghost  which  was  given 
unto  us.  For  while  we  were  yet  weak,  in  due  season  Christ  died 
for  the  ungodly.  For  scarcely  for  a  righteous  man  will  one  die : 
for  peradventure  for  the  good  man  some  one  would  even  dare  to 
die.  But  God  commendeth  his  own  love  toward  us,  in  that, 
while  we  were  yet  sinners,  Christ  died  for  us.  Much  more  then, 
being  now  justified  by  his  blood,  shall  we  be  saved  from  the  wrath 
of  God  through  him.  For  if,  while  we  were  enemies,  we  were 
reconciled  to  God  through  the  death  of  his  Son,  much  more,  being 
reconciled,  shall  we  be  saved  by  his  life. 

* 

Shall  we  continue  in  sin,  that  grace  may  abound?  God  forbid. 
We  who  died  to  sin,  how  shall  we  any  longer  live  therein?  Or 
are  ye  ignorant  that  all  we' who  were  baptized  into  Christ  Jesus 
were  baptized  into  his  death?  We  were  buried  therefore  with 
him  through  baptism  into  death :  that  like  as  Christ  was  raised 
from  the  dead  through  the  glory  of  the  Father,  so  we  also  might 
walk  in  newness  of  life.  For  if  we  have  become  united  with  him 
by  the  likeness  of  his  death,  we  shall  be  also  by  the  likeness  of  his  • 
resurrection;   knowing  this,  that  our  old  man  was  crucified  with 

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The  Modern  Reader^s  Bible  for  Schools  »- 

him,  that  the  body  of  sin  might  be  done  away,  that  so  we  should 
no  longer  be  in  bondage  to  sin ;  for  he  that  hath  died  is  justified 
from  sin.  But  if  we  died  with  Christ,  we  believe  that  we  shall 
also  live  with  him ;  knowing  that  Christ  being  raised  from  the  dead 
dieth  no  more  ;  death  no  more  hath  dominion  over  him.  For  the 
death  that  he  died,  he  died  unto  sin  once  :  but  the  life  that  he  liveth, 
he  liveth  unto  God.  Even  so  reckon  ye  also  yourselves  to  be  dead 
unto  sin,  but  alive  unto  God  in  Christ  Jesus.  Let  not  sin  there- 
fore reign  in  your  mortal  body,  that  ye  should  obey  the  lusts  thereof : 
neither  present  your  members  unto  sin  as  instruments  of  un- 
righteousness ;  but  present  yourselves  unto  God,  as  alive  from 
the  dead,  and  your  members  as  instruments  of  righteousness  unto 
God.  For  sin  shall  not  have  dominion  over  you :  for  ye  are  not 
under  law,  but  under  grace. 

We  know  that  the  law  is  spiritual :  but  I  am  carnal,  sold  under 
sin.  For  that  which  I  do  I  know  not :  for  not  what  I  would,  that 
do  I  practise ;  but  what  I  hate,  that  I  do.  But  if  what  I  would 
not,  that  I  do,  I  consent  unto  the  law  that  it  is  good.  So  now  it 
is  no  more  I  that  do  it,  but  sin  which  dwelleth  in  me.  For  I  know 
that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing :  for  to  will 
is  present  with  me,  but  to  do  that  which  is  good  is  not.  For  the 
good  which  I  would  I  do  not:  but  the  evil  which  I  would  not, 
that  I  practise.  But  if  what  I  would  not,  that  I  do,  it  is  no  more 
I  that  do  it,  but  sin  which  dwelleth  in  me.  I  find  then  the  law, 
that,  to  me  who  would  do  good,  evil  is  present.  For  I  delight 
in  the  law  of  God  after  the  inward  man:  but  I  see  a  different 
law  in  my  members,  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  under  the  law  of  sin  which  is  in  my 
members. 

O  wretched  man  that  I  am !  who  shall  deliver  me  out  of  the  body 
of  this  death  ?    I  thank  God  through  Jesus  Christ  our  Lord. 

There  is  therefore  now  no  condemnation  to  them  that  are  in 
Christ  Jesus.  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
made  me  free  from  the  law  of  sin  and  of  death.  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh,  God,  sending 
his  own  Son  in  the  likeness  of  sinful  flesh  and  as  an  offering  for  sin, 
condemned  sin  in  the  flesh :   that  the  ordinance  of  the  law  might 

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-^  Epistle  to  the  Romans 

be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the  spirit. 
For  they  that  are  after  the  flesh  do  mind  the  things  of  the  flesh ; 
but  they  that  are  after  the  spirit  the  things  of  the  spirit.  For  the 
mind  of  the  flesh  is  death ;  but  the  mind  of  the  spirit  is  life  and 
peace :  because  the  mind  of  the  flesh  is  enmity  against  God ;  for 
it  is  not  subject  to  the  law  of  God,  neither  indeed  can  it  be :  and 
they  that  are  in  the  flesh  cannot  please  God.  But  ye  are  not  in 
the  flesh,  but  in  the  spirit,  if  so  be  that  the  Spirit  of  God  dwelleth 
in  you.  But  if  any  man  hath  not  the  Spirit  of  Christ,  he  is  none 
of  his.  And  if  Christ  is  in  you,  the  body  is  dead  because  of  sin ; 
but  the  spirit  is  hfe  because  of  righteousness.  But  if  the  Spirit 
of  him  that  raised  up  Jesus  from  the  dead  dwelleth  in  you,  he  that 
raised  up  Christ  Jesus  from  the  dead  shall  quicken  also  your  mortal 
bodies  through  his  Spirit  that  dweUeth  in  you. 


So  then,  brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after 
the  flesh :  for  if  ye  live  after  the  flesh,  ye  must  die ;  but  if  by  the 
spirit  ye  mortify  the  deeds  of  the  body,  ye  shall  live.  For  as  many 
as  are  led  by  the  Spirit  of  God,  these  are  sons  of  God.  For  ye 
received  not  the  spirit  of  bondage  again  unto  fear ;  but  ye  received 
the  spirit  of  adoption,  whereby  we  cry,  Abba,  Father.  The  Spirit 
himself  beareth  witness  with  our  spirit,  that  we  are  children  of 
God:  and  if  children,  then  heirs;  heirs  of  God,  and  joint-heirs 
with  Christ ;  if  so  be  that  we  suffer  with  him,  that  we  may  be  also 
glorified  with  him. 

For  I  reckon  that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall  be  revealed  to 
us- ward.  If  God  is  for  us,  who  is  against  us?  He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not 
also  with  him  freely  give  us  all  things?  Who  shall  lay  anything 
to  the  charge  of  God's  elect?  Shall  God  that  justifieth?  Who  is 
he  that  shall  condemn  ?  Shall  Christ  Jesus  that  died,  yea  rather, 
that  was  raised  from  the  dead,  who  is  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us?  Who  shall  separate  us  from 
the  love  of  Christ?  shaU  tribulation,  or  anguish,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?    Even  as  it  is  written, 

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The  Modern  Reader's  Bible  for  Schools  »- 

For  thy  sake  we  are  killed  all  the  day  long; 
We  were  accounted  as  sheep  for  the  slaughter. 

Nay,  in  all  these  things  we  are  more  than  conquerors  through  him 
that  loved  us.  For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  things  present,  nor  things  to  come, 
nor  powers,  nor  height,  nor  depth,  nor  any  other  creature,  shall 
be  able  to  separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord. 

VI 

I  beseech  you  therefore,  brethren,  by  the  mercies  of  God,  to 
present  your  bodies  a  living  sacrifice,  holy,  acceptable  to  God, 
which  is  your  reasonable  service. 

And  be  not  fashioned  according  to  this  world :  but  be  ye  trans- 
formed by  the  renewing  of  your  mind,  that  ye  may  prove  what  is 
the  good  and  acceptable  and  perfect  will  of  God. 

For  I  say,  through  the  grace  that  was  given  me,  to  every  man 
that  is  among  you,  not  to  think  of  himself  more  highly  than  he 
ought  to  think ;  but  so  to  think  as  to  think  soberly,  according  as 
God  hath  dealt  to  each  man  a  measure  of  faith.  For  even  as  we 
have  many  members  in  one  body,  and  all  the  members  have  not 
the  same  office :  so  we,  who  are  many,  are  one  body  in  Christ,  and 
severally  members  one  of  another.  And  having  gifts  differing 
according  to  the  grace  that  was  given  to  us,  whether  prophecy, 
let  us  prophesy  according  to  the  proportion  of  our  faith ;  or  minis- 
try, let  us  give  ourselves  to  our  ministry ;  or  he  that  teacheth, 
to  his  teaching ;  or  he  that  exhorteth,  to  his  exhorting :  he  that 
giveth,  let  him  do  it  with  liberahty ;  he  that  ruleth,  with  diligence ; 
he  that  sheweth  mercy,  with  cheerfulness.  Let  love  be  without 
hypocrisy.  Abhor  that  which  is  evil;  cleave  to  that  which  is 
good.  In  love  of  the  brethren  be  tenderly  affectioned  one  to 
another;  in  honour  preferring  one  another;  in  diligence  not 
slothful ;  fervent  in  spirit ;  serving  the  Lord ;  rejoicing  in  hope ; 
patient  in  tribulation ;  continuing  stedfastly  in  prayer ;  communi- 
cating to  the  necessities  of  the  saints ;  given  to  hospitality.  Bless 
them  that  persecute  you  ;  bless,  and  curse  not.  Rejoice  with  them 
that  rejoice;   weep  with  them  that  weep.     Be  of  the  same  mind 

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-^  Epistle  to  the  Romans 

one  toward  another.  Set  not  your  mind  on  high  things,  but 
condescend  to  things  that  are  lowly.  Be  not  wise  in  your  own 
conceits.  Render  to  no  man  evil  for  evil.  Take  thought  for 
things  honourable  in  the  sight  of  all  men.  If  it  be  possible,  as 
much  as  in  you  lieth,  be  at  peace  with  all  men.  Avenge  not  your- 
selves, beloved,  but  give  place  unto  wrath  :  for  it  is  written,  Venge- 
ance helongeth  unto  me;  I  will  recompense^  saith  the  Lord.  But 
if  thine  enemy  hunger,  feed  him ;  if  he  thirst,  give  him  to  drink : 
for  in  so  doing  thou  shalt  heap  coals  of  fire  upon  his  head.  Be 
not  overcome  of  evil,  but  overcome  evil  with  good. 

Let  every  soul  be  in  subjection  to  the  higher  powers :  for  there 
is  no  power  but  of  God ;  and  the  powers  that  be  are  ordained  of 
God.  Therefore  he  that  resisteth  the  power,  withstandeth  the 
ordinance  of  God :  and  they  that  withstand  shall  receive  to  them- 
selves judgement.  For  rulers  are  not  a  terror  to  the  good  work, 
but  to  the  evil.  And  wouldest  thou  have  no  fear  of  the  power? 
do  that  which  is  good,  and  thou  shalt  have  praise  from  the  same : 
for  he  is  a  minister  of  God  to  thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid;  for  he  beareth  not  the  sword  in  vain: 
for  he  is  a  minister  of  God,  an  avenger  for  wrath  to  him  that  doeth 
evil.  Wherefore  ye  must  needs  be  in  subjection,  not  only  because 
of  the  wrath,  but  also  for  conscience  sake.  For  for  this  cause  ye  pay 
tribute  also;  for  they  are  ministers  of  God's  service,  attending 
continually  upon  this  very  thing.  Render  to  all  their  dues: 
tribute  to  whom  tribute  is  due ;  custom  to  whom  custom ;  fear 
to  whom  fear;  honour  to  whom  honour.  Owe  no  man  anything, 
save  to  love  one  another :  for  he  that  loveth  his  neighbour  hath 
fulfilled  the  law.  For  this.  Thou  shalt  not  commit  adultery,  Thou 
shalt  not  kill,  Thou  shalt  not  steal.  Thou  shalt  not  covet,  and  if  there 
be  any  other  commandment,  it  is  summed  up  in  this  word,  namely. 
Thou  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  ill  to  his 
neighbour :  love  therefore  is  the  fulfilment  of  the  law. 

And  this,  knowing  the  season,  that  now  it  is  high  time  for  you 
to  awake  out  of  sleep  :  for  now  is  salvation  nearer  to  us  than  when 
we  first  beheved.  The  night  is  far  spent,  and  the  day  is  at  hand : 
let  us  therefore  cast  off  the  works  of  darkness,  and  let  us  put  on  the 
armour  of  light. 


337 


EPISTLES   OF  PAUL'S  IMPRISONMENT 

THE  EPISTLE  TO  THE  EPHESIANS 

A  group  of  four  Epistles  seem  to  have  been  sent  from  Rome,  during 
the  long  imprisonment  of  the  apostle  which  commences  at  the  conclusion 
of  the  Book  of  Acts. 

One  of  these  is  the  Epistle  to  the  Ephesians.  This  was  probably 
one  copy  of  a  circular  letter,  drawn  up  so  as  to  be  sent  to  many  churches, 
perhaps  with  variations  in  particular  cases.  In  accordance  with  this 
idea  we  find  an  absence  of  allusions  to  particular  circumstances  of  the 
church,  although  the  relations  between  Paul  and  the  Church  of  Ephesus 
had  been  peculiarly  intimate,  as  appears  from  the  narrative  in  Acts 
(above,  pages  283-6).  The  salutations  at  the  close  of  this  epistle  are  in 
general  terms:  "Peace  be  to  the  brethren,"  "Grace  be  with  all  them 
that  love  our  Lord  Jesus  Christ  in  uncorruptness."  The  inscription  of 
the  epistle,  "To  the  Ephesians,"  is  lacking  in  some  of  the  manuscripts. 

The  general  nature  of  the  epistle  agrees  with  this  suggestion.  Its 
tone  is  not  that  of  ordinary  epistolary  intercourse,  but  rather  that  of 
spiritual  ecstasy:  expatiation  upon  the  riches  of  Christian  truth  and 
experience.  There  is  one  notable  point.  The  epistle  is  dominated  by 
the  word  'mystery.'  Wherever  this  word  occurs  in  the  New  Testament 
there  is  more  or  less  reference  to  the  'Mystery  Religions'  which  abounded 
at  the  time.  Such  Mystery  Religions  involved  two  things :  (i)  a  solemn 
ritual  or  show  transacted  in  public,  and  open  to  all  the  world ;  (2)  an 
inner  meaning  of  such  ritual,  carefully  guarded  from  all  but  "the  ini- 
tiated." The  appHcation  of  this  idea  is  very  striking.  The  harmony 
of  Jew  and  Gentile  in  the  gospel  of  Christ,  which  has  been  theologically 
expounded  in  the  Epistle  to  the  Romans,  is  here  presented  as  an  exalted 
Mystery :  a  purpose  of  God  from  the  beginning,  hidden  from  the  wisdom 
of  the  world,  but  now  apprehended  by  those  who  are  "initiated"  into 
it  through  union  with  Christ.  This  idea,  with  an  appeal  to  lead  a  life 
worthy  of  it,  fills  the  epistle. 

Passages 

We  are  God's  workmanship,  created  in  Christ  Jesus  for  good 
works,  which  God  afore  prepared  that  we  should  walk  in  them. 

338 


-^  Epistle  to  the  Ephesians 

Wherefore  remember,  that  aforetime  ye,  the  Gentiles  in  the  flesh, 
who  are  called  Uncircumcision  by  that  which  is  called  Circumcision, 
in  the  flesh,  made  by  hands ;  that  ye  were  at  that  time  separate 
from  Christ,  alienated  from  the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of  the  promise,  having  no  hope  and 
without  God  in  the  world.  But  now  in  Christ  Jesus  ye  that  once 
were  far  off  are  made  nigh  in  the  blood  of  Christ.  For  he  is  our 
peace,  who  made  both  one,  and  brake  down  the  middle  wall  of 
partition,  having  abolished  in  his  flesh  the  enmity,  even  the  law 
of  commandments  contained  in  ordinances ;  that  he  might  create 
in  himself  of  the  twain  one  new  man,  so  making  peace ;  and  might 
reconcile  them  both  in  one  body  unto  God  through  the  cross,  hav- 
ing slain  the  enmity  thereby:  and  he  came  and  preached  peace 
to  you  that  were  far  off,  and  peace  to  them  that  were  nigh :  for 
through  him  we  both  have  our  access  in  one  Spirit  unto  the  Father. 
So  then  ye  are  no  more  strangers  and  sojourners,  but  ye  are  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God,  being  built 
upon  the  foundation  of  the  apostles  and  prophets,  Christ  Jesus 
himself  being  the  chief  corner  stone ;  in  whom  each  several  build- 
ing, fitly  framed  together,  groweth  into  a  holy  temple  in  the  Lord ; 
in  whom  ye  also  are  builded  together  for  a  habitation  of  God  in  the 
Spirit. 

Unto  me,  who  am  less  than  the  least  of  all  saints,  was  this  grace 
given,  to  preach  unto  the  Gentiles  the  unsearchable  riches  of 
Christ;  and  to  make  all  men  see  what  is  the  dispensation  of  the 
mystery  which  from  all  ages  hath  been  hid  in  God  who  created  all 
things ;  to  the  intent  that  now  unto  the  principalities  and  the 
powers  in  the  heavenly  places  might  be  made  known  through  the 
church  the  manifold  wisdom  of  God,  according  to  the  eternal 
purpose  which  he  purposed  in  Christ  Jesus  our  Lord :  in  whom  we 
have  boldness  and  access  in  confidence  through  our  faith  in  him. 
Wherefore  I  ask  that  ye  faint  not  at  my  tribulations  for  you, 
which  are  your  glory.  For  this  cause  I  bow  my  knees  unto  the 
Father,  from  whom  every  family  in  heaven  and  on  earth  is  named, 
that  he  would  grant  you,  according  to  the  riches  of  his  glory, 
that  ye  may  be  strengthened  with  power  through  his  Spirit  in  the 
inward  man ;   that  Christ  may  dwell  in  your  hearts  through  faith ; 

339 


The  Modern  Reader's  Bible  for  Schools  Be- 
to  the  end  that  ye,  being  rooted  and  grounded  in  love,  maybe  strong 
to  apprehend  with  all  the  saints  what  is  the  breadth  and  length 
and  height  and  depth,  and  to  know  the  love  of  Christ  which  passeth 
knowledge,  that  ye  may  be  filled  unto  all  the  fulness  of  God. 

I,  the  prisoner  in  the  Lord,  beseech  you  to  walk  worthily  of  the 
calling  wherewith  ye  were  called,  with  all  lowliness  and  meekness, 
with  longsuflering,  forbearing  one  another  in  love ;  giving  diH- 
gence  to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace.  There 
is  one  body,  and  one  Spirit,  even  as  also  ye  were  called  in  one  hope 
of  your  calling;  one  Tord,  one  faith,  one  baptism,  one  God  and 
Father  of  all,  who  is  over  all,  and  through  all,  and  in  all.  But 
unto  each  one  of  us  was  the  grace  given  according  to  the  measure 
of  the  gift  of  Christ.  And  he  gave  some  to  be  apostles  ;  and  some, 
prophets ;  and  some,  evangelists  ;  and  some,  pastors  and  teachers ; 
for  the  perfecting  of  the  saints,  unto  the  work  of  ministering,  unto 
the  building  up  of  the  body  of  Christ :  till  we  all  attain  unto  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a 
fullgrown  man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ :  that  we  may  be  no  longer  children,  tossed  to  and  fro  and 
carried  about  with  every  wind  of  doctrine,  by  the  sleight  of  men, 
in  craftiness,  after  the  wiles  of  error ;  but  speaking  truth  in  love, 
may  grow  up  in  all  things  into  him,  which  is  the  head,  even  Christ ; 
from  whom  all  the  body  fitly  framed  and  knit  together  through 
that  which  every  joint  supplieth,  according  to  the  working  in  due 
measure  of  each  several  part,  maketh  the  increase  of  the  body  unto 
the  building  up  of  itself  in  love. 

* 

Finally,  be  strong  in  the  Lord,  and  in  the  strength  of  his  might. 
Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil.  For  our  wresthng  is  not  against 
flesh  and  blood,  but  against  the  principalities,  against  the  powers, 
against  the  world-rulers  of  this  darkness,  against  the  spiritual 
hosts  of  wickedness  in  the  heavenly  places.  Wherefore  take  up 
the  whole  armour  of  God,  that  ye  may  be  able  to  withstand  in  the 
evil  day,  and,  having  done  all,  to  stand.  Stand  therefore,  having 
girded  your  loins  with  truth,  and  having  put  on  the  breastplate 

340 


-99  Epistle  to  the  Colossians 

of  righteousness,  and  having  shod  your  feet  with  the  preparation 
of  the  gospel  of  peace ;  withal  taking  up  the  shield  of  faith,  where- 
with ye  shall  be  able  to  quench  all  the  fiery  darts  of  the  evil  one. 
And  take  the  helmet  of  salvation,  and  the  sword  of  the  Spirit, 
which  is  the  word  of  God  :  with  all  prayer  and  supplication  praying 
at  all  seasons  in  the  Spirit,  and  watching  thereunto  in  all  persever- 
ance and  supplication  for  all  the  saints :  —  and  on  my  behalf,  that 
utterance  may  be  given  unto  me  in  opening  my  mouth,  to  make 
known  with  boldness  the  mystery  of  the  gospel,  for  which  I  am 
an  ambassador  in  chains ;  that  in  it  I  may  speak  boldly,  as  I  ought 
to  speak. 

THE  EPISTLE  TO  THE   COLOSSIANS 

This  is  addressed  "to  the  saints  and  faithful  brethren  in  Christ  which 
are  at  Colossae."  It  is  not  known  that  Paul  had  any  special  connection 
with  the  church  of  this  city.  He  is  moved  to  write  to  them  by  what  he 
has  heard  of  certain  dangerous  doctrines  which  have  prevailed  in  that 
church,  and  threatened  to  undermine  the  purity  of  its  faith.  The  pur- 
pose of  the  epistle  is  to  delineate  these  false  doctrines,  and  thereby  to 
emphasize  foundation  ideas  of  Christian  truth. 

The  false  doctrine  seems  to  consist  in  a  coalescence  of  two  distinct 
heresies. 

(a)  Paul  has  for  ever  to  combat  the  Judaizing  teaching  which 
sought  to  make  the  Mosaic  law  obligatory  upon  Gentile  converts. 
Such  Judaizing  propaganda  seems  at  Colossae  to  have  taken  the 
form  of  asceticism,  or  "severity  to  the  body"  :  the  seeking  spiritual 
life  in  an  oppressive  system  of  ordinances  as  to  "touching,  tasting, 
handling,"  and  the  observance  of  special  days. 

(b)  We  find  reflected  in  various  parts  of  Scripture  a  conception  of 
certain  supernatural  powers,  subordinate  to  God  but  superior  to 
man,  especially  connected  with  the  "rudiments  of  the  world,"  in 
modern  phrase  the  elements  of  nature.  In  the  Old  Testament  such 
supernatural  powers  are  sometimes  spoken  of  as  "gods";  com- 
pare the  82nd  psalm,  in  which  they  appear  to  be  rulers  over  nations. 
At  the  time  the  epistle  was  written  these  supernatural  powers  had 
come  to  be  known  by  such  names  as  Angels,  Thrones,  Dominations, 
Powers.  The  second  of  the  heresies  in  question  consisted  in  a 
spurious  "humility"  :  a  tendency  to  shrink  from  the  direct  worship 
of  God  and  to  worship  these  intermediate  beings. 

341 


The  Modern  Reader^s  Bible  for  Schools  3«- 

The  two  heresies  could  more  easily  coalesce  by  reason  of  a  tradition  that 
the  Mosaic  law  was  given  by  agency  (or  "mediation")  of  angels.  This 
appears  in  the  Epistle  to  the  Hebrews  (below,  page  353). 

All  this  appears  to  Paul  to  divert  men's  minds  from  the  essential 
thought  of  Jesus  Christ  as  the  supreme  revelation  of  God.  A  technical 
term  of  such  false  religion  seems  to  have  been  the  Greek  word  pleroma, 
of  which  the  English  equivalent  is  fulness.  Turning  against  the  false 
religions  their  own  word,  Paul  proclaims  that  in  Jesus  Christ  dwells 
"  the  fulness  of  the  godhead  bodily" ;  that  he  fills  up  the  interval  be- 
tween humanity  and  deity.  The  revelation  of  Jesus  Christ  has  super- 
seded the  law,  and  reduced  to  vanity  all  principalities  and  powers. 
Subjection  to  mere  ordinances,  moreover,  is  of  no  real  value  against  the 
indulgence  of  the  flesh.  With  this  is  reiterated  the  thought  which  per- 
vades Paul's  epistles,  that  the  Christian  has  died  with  Christ's  death 
to  sin,  and  with  Christ's  resurrection  has  risen  to  newness  of  life.  This 
thought,  with  the  rapturous  description  of  the  new  life,  makes  the  climax 
of  the  epistle. 

Passages 

God  delivered  us  out  of  the  power  of  darkness,  and  translated 

us  into  the  kingdom  of  the  Son  of  his  love ;  in  whom  we  have  our 

redemption,  the  forgiveness  of  our  sins :   who  is  the  image  of  the 

invisible  God,  the  firstborn  of  all  creation;    for  in  him  were  all 

things  created,  in  the  heavens  and  upon  the  earth,  things  visible 

and  things  in\dsible,  whether  thrones  or  dominions  or  principalities 

or  powers ;    all  things  have  been  created  through  him,  and  unto 

him;    and  he  is  before  all  things,  and  in  him  all  things  consist. 

And  he  is  the  head  of  the  body,  the  church :  who  is  the  beginning, 

the  firstborn  from  the  dead ;   that  in  all  things  he  might  have  the 

preeminence.     For  it  was  the  good  pleasure  of  the  Father  that 

in  him  should  all  the  fulness  dwell ;   and  through  him  to  reconcile 

all  things  unto  himself,  having  made  peace  through  the  blood  of 

his  cross;   through  him,  I  say,  whether  things  upon  the  earth,  or 

things  in  the  heavens. 

* 

Take  heed  lest  there  shall  be  any  one  that  maketh  spoil  of  you 
through  his  philosophy  and  vain  deceit,  after  the  tradition  of  men, 
after  the  rudiments  of  the  world,  and  not  after  Christ :  for  in  him 
dwelleth  all  the  fulness  of  the  Godhead  bodily,  and  in  him  ye  are 

342 


-^  Epistle  to  the  Colossians 

made  full,  who  is  the  head  of  all  principaUty  and  power :  in  whom 
ye  were  also  circumcised  with  a  circumcision  not  made  with  hands, 
in  the  putting  off  of  the  body  of  the  flesh,  in  the  circumcision  of 
Christ ;  having  been  buried  with  him  in  baptism,  wherein  ye  were 
also  raised  with  him  through  faith  in  the  working  of  God,  who 
raised  him  from  the  dead.  And  you,  being  dead  through  your 
trespasses  and  the  uncircumcision  of  your  flesh,  you,  I  say,  did 
he  quicken  together  with  him,  having  forgiven  us  all  our  trespasses ; 
having  blotted  out  the  bond  written  in  ordinances  that  was  against 
us,  which  was  contrary  to  us  :  and  he  hath  taken  it  out  of  the  way, 
nailing  it  to  the  cross ;  having  put  off  from  himself  the  principalities 
and  the  powers,  he  made  a  show  of  them  openly,  triumphing  over 
them  in  it.  Let  no  man  therefore  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  a  feast  day  or  a  new  moon  or  a  sabbath  day :  which 
are  a  shadow  of  the  things  to  come;  but  the  body  is  Christ's. 
Let  no  man  rob  you  of  your  prize  by  a  voluntary  humility  and 
worshipping  of  the  angels,  dwelling  in  the  things  which  he  hath 
seen,  vainly  puffed  up  by  his  fleshly  mind,  and  not  holding  fast  the 
Head,  from  whom  all  the  body,  being  supplied  and  knit  together 
through  the  joints  and  bands,  increaseth  with  the  increase  of 

God. 

* 

If  ye  were  raised  together  with  Christ,  seek  the  things  that 
are  above,  where  Christ  is,  seated  on  the  right  hand  of  God. 
Set  your  mind  on  the  things  that  are  above,  not  on  the  things  that 
are  upon  the  earth.  For  ye  died,  and  your  life  is  hid  with  Christ 
in  God:  when  Christ,  who  is  our  life,  shall  be  manifested,  then 
shall  ye  also  with  him  be  manifested  in  glory.  Mortify  therefore 
your  members  which  are  upon  the  earth;  fornication,  unclean- 
ness,  passion,  evil  desire,  and  covetousness,  the  which  is  idolatry ; 
for  which  things'  sake  cometh  the  wrath  of  God  upon  the  sons  of 
disobedience;  in  the  which  ye  also  walked  aforetime,  when  ye 
lived  in  these  things.  But  now  put  ye  also  away  all  these ;  anger, 
wrath,  maUce,  railing,  shameful  speaking  out  of  your  mouth : 
lie  not  one  to  another;  seeing  that  ye  have  put  off  the  old  man 
with  his  doings,  and  have  put  on  the  new  man,  which  is  being  re- 
newed unto  knowledge  after  the  image  of  him  that  created  him : 
where  there  cannot  be  Greek  and  Jew,  circumcision  and  uncir- 

343 


The  Modern  Reader's  Bible  for  Schools  d^ 

ciundsion,  barbarian,  Scythian,  bondman,  freeman:  but  Christ 
is  all,  and  in  all.  Put  on  therefore,  as  God's  elect,  holy  and  be- 
loved, a  heart  of  compassion,  kindness,  humHity,  meekness,  long- 
suffering  ;  forbearing  one  another,  and  forgi\-ing  each  other,  if  any 
man  have  a  complaint  against  any;  even  as  the  Lord  forgave  you, 
so  also  do  ye :  and  above  all  these  things  put  on  love,  which  is 
the  bond  of  perfectness.  -\nd  let  the  peace  of  Christ  rule  in  your 
hearts,  to  the  which  also  ye  were  called  in  one  body;  and  be  ye 
thankful.  Let  the  word  of  Christ  dwell  in  you  richly  in  all  wisdom ; 
teaching  and  admonishing  one  another  with  psalms  and  h}Tnns 
and  spiritual  songs,  singing  ■\^ith  grace  in  your  hearts  unto  God. 
And  whatsoever  ye  do,  in  word  or  in  deed,  do  aU  in  the  name  of 
the  Lord  Jesus,  giving  thanks  to  God  the  Father  through  him. 


THE   EPISTLE   TO   PHILEMON 

This  differs  from  the  other  epistles  of  Paul  in  being  a  personal  letter 
to  a  friend ;  and  it  has  all  the  charm  that  belongs  to  that  t\'pe  of  liter- 
ature. Philemon  was  an  inhabitant  of  Colossae ;  Paul  had  enjoyed  the 
hospitality  of  his  house,  and  the  superscription  of  the  letter  addresses, 
not  Philemon  only,  but  members  of  his  family.  The  occasion  of  writing 
has  great  interest.  Onesimus,  a  runaway  slave  of  Philemon,  had  at 
Rome  come  under  the  ministr>'  of  Paul,  and  been  converted.  He  had 
moreover  become  an  affectionate  attendant  upon  Paul  in  his  imprison- 
ment. Much  as  he  would  have  liked  to  keep  Onesimus  with  him,  Paul 
feels  it  his  duty  to  send  him  back  to  his  master,  beariag  this  letter  which 
will  secure  his  reception  as  a  Christian  brother.  Besides  the  gracious 
wording  of  the  letter,  it  has  interest  as  throwing  Ught  upon  one  aspect  of 
primitive  Christianity.  Its  mission  in  that  age  was  not  to  alter  social 
conditions,  but  to  spiritualize  the  individuals  affected  by  them.  One 
socially  a  slave  might  nevertheless  be  in  the  fullest  sense  a  brother  in 
Christ,  Of  course,  in  time  the  spiritual  rise  in  indi\'iduals  brought  about 
change  in  social  conditions. 

The  Epistle 

Faul,  a  prisoner  of  Christ  Jesus:  and  Timothy  our  brother: 

To  Philemon  our  beloved  and  fellow-worker ^  and  to  Apphia  our 
344 


■^  Epistle  to  Philemon 

sister,  aiid  to  Ar  chip  pus  our  fellow-soldier,  and  to  the  church 

ill  thy  house: 
Grace  to  you  and  peace  from  God  our  Father  and  the  Lord  Jesus 
Christ. 

I  thank  my  God  always,  making  mention  of  thee  in  my  prayers, 
hearing  of  thy  love,  and  of  the  faith  which  thou  hast  toward  the 
Lord  Jesus,  and  toward  all  the  saints ;  that  the  fellowship  of  thy 
faith  may  become  effectual,  in  the  knowledge  of  every  good  thing 
which  is  in  you,  unto  Christ.  For  I  had  much  joy  and  comfort 
in  thy  love,  because  the  hearts  of  the  saints  have  been  refreshed 
through  thee,  brother. 

Wherefore,  though  I  have  all  boldness  in  Christ  to  enjoin  thee 
that  which  is  befitting,  yet  for  love's  sake  I  rather  beseech,  being 
such  a  one  as  Paul  the  aged,  and  now  a  prisoner  also  of  Christ 
Jesus :  I  beseech  thee  for  my  child,  whom  I  have  begotten  in  my 
bonds,  Onesimus,  who  was  aforetime  unprofitable  to  thee,  but 
now  is  profitable  to  thee  and  to  me :  whom  I  have  sent  back  to 
thee  in  his  own  person,  that  is,  my  very  heart :  whom  I  would 
fain  have  kept  wdth  me,  that  in  thy  behalf  he  might  minister  unto 
me  in  the  bonds  of  the  gospel :  but  without  thy  mind  I  would  do 
nothing ;  that  thy  goodness  should  not  be  as  of  necessity,  but  of 
free  will.  For  perhaps  he  was  therefore  parted  from  thee  for  a 
season,  that  thou  shouldest  have  him  for  ever;  no  longer  as  a 
servant,  but  more  than  a  servant,  a  brother  beloved,  specially  to 
me,  but  how  much  rather  to  thee,  both  in  the  flesh  and  in  the  Lord. 
If  then  thou  countest  me  a  partner,  receive  him  as  myself.  But 
if  he  hath  wronged  thee  at  all,  or  oweth  thee  aught,  put  that  to 
mine  account ;  /  Paul  write  it  with  mine  own  hand,  I  will  repay  it : 
that  I  say  not  unto  thee  how  that  thou  owest  to  me  even  thine  own 
self  besides.  Yea,  brother,  let  me  have  joy  of  thee  in  the  Lord: 
refresh  my  heart  in  Christ.  Having  confidence  in  thine  obedience 
I  write  unto  thee,  knowing  that  thou  wilt  do  even  beyond  what  I 
say.  But  withal  prepare  me  also  a  lodging :  for  I  hope  that  through 
your  prayers  I  shall  be  granted  unto  you. 

Epaphras,  my  fellow-prisoner  in  Christ  Jesus,  saluteth  thee ;  and 
so  do  Mark,  Aristarchus,  Demas,  Luke,  my  fellow- workers.  The 
grace  of  our  Lord  Jesus  Christ  be  with  your  spirit.    Amen. 

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THE  EPISTLE   TO  THE   PHILIPPIANS 

This  epistle  does  not  deal  with  special  points  of  doctrine  or  history, 
but  is  interesting  chiefly  as  an  episode  in  the  pastoral  intercourse  between 
a  reUgious  leader  and  one  of  the  churches  which  venerate  him.  The 
strange  circumstances  of  Paul's  first  appearance  at  Philippi  have  ap- 
peared in  the  narrative  of  the  Acts  (above,  page  279).  From  that  be- 
ginning there  have  been  close  relations  between  the  apostle  and  the 
Church  at  Philippi.  In  his  imprisonment  the  Philippians  have  not 
only  made  a  contribution  for  the  relief  of  Paul's  necessities,  but  have  also 
sent  this  contribution  by  one  of  their  number,  Epaphroditus,  who  was 
to  remain  with  Paul,  and  minister  to  him.  This  Epaphroditus  has 
had  an  illness  which  threatened  to  be  fatal ;  he  has  recovered,  but  Paul 
will  not  detain  him  longer  from  his  anxious  friends,  and  sends  him  home 
as  bearer  of  this  epistle.  Its  content  breathes  the  spirit  of  tender  affec- 
tion and  spiritual  exhortation.  It  has  the  further  interest  of  picturing 
Paul  at  the  closing  time  of  a  long  imprisonment,  when  he  is  expecting  as 
a  near  event  the  trial  which  will  either  release  him  or  deliver  him  to  a 
shameful  death.  He  is  ready  for  either  event.  Meanwhile,  he  rejoices 
to  think  how  his  sufferings  have  proved  a  means  of  extending  the  gospel 
amid  his  Roman  surroundings.  So  he  can  face  life  or  death  with  the 
same  joyous  confidence. 

Passages 

Now  I  would  have  you  know,  brethren,  that  the  things  which 
happened  unto  me  have  fallen  out  rather  unto  the  progress  of  the 
gospel;  so  that  my  bonds  became  manifest  in  Christ  throughout 
the  whole  praetorian  guard,  and  to  all  the  rest ;  and  that  most  of 
the  brethren  in  the  Lord,  being  confident  through  my  bonds,  are 
more  abundantly  bold  to  speak  the  word  of  God  without  fear. 
Some  indeed  preach  Christ  even  of  envy  and  strife ;  and  some  also 
of  good  will :  the  one  do  it  of  love,  knowing  that  I  am  set  for  the 
defence  of  the  gospel :  but  the  other  proclaim  Christ  of  faction, 
not  sincerely,  thinking  to  raise  up  affliction  for  me  in  my  bonds. 
What  then  ?  only  that  in  every  way,  whether  in  pretence  or  in  truth, 
Christ  is  proclaimed ;  and  therein  I  rejoice,  yea,  and  will  rejoice. 
For  I  know  that  this  shall  turn  to  my  salvation,  through  your  sup- 
plication and  the  supply  of  the  Spirit  of  Jesus  Christ,  according 
to  my  earnest  expectation  and  hope,  that  in  nothing  shall  I  be 

346 


-^  Epistle  to  the  Philipplans 

put  to  shame,  but  that  with  all  boldness,  as  always,  so  now  also 
Christ  shall  be  magnified  in  my  body,  whether  by  Hfe,  or  by  death. 
For  to  me  to  live  is  Christ,  and  to  die  is  gain.  But  if  to  live  in  the 
flesh,  —  if  this  is  the  fruit  of  my  work,  then  what  I  shall  choose 
I  wot  not.  But  I  am  in  a  strait  betwixt  the  two,  having  the  desire 
to  depart  and  be  with  Christ ;  for  it  is  very  far  better :  yet  to  abide 
in  the  flesh  is  more  needful  for  your  sake.  And  having  this  confi- 
dence, I  know  that  I  shall  abide,  yea,  and  abide  with  you  all, 
for  your  progress  and  joy  in  the  faith ;  that  your  glorying  may 
abound  in  Christ  Jesus  in  me  through  my  presence  with  you  again. 

If  there  is  any  comfort  in  Christ,  if  any  consolation  of  love, 
if  any  fellowship  of  the  Spirit,  if  any  tender  mercies  and  compas- 
sions, fulfil  ye  my  joy,  that  ye  be  of  the  same  mind,  having  the 
same  love,  being  of  one  accord,  of  one  mind ;  doing  nothing  through 
faction  or  through  vainglory,  but  in  lowliness  of  mind  each  count- 
ing other  better  than  himself ;  not  looking  each  of  you  to  his  own 
things,  but  each  of  you  also  to  the  things  of  others.  Have  this 
mind  in  you,  which  was  also  in  Christ  Jesus:  who,  being  in  the 
form  of  God,  counted  it  not  a  prize  to  be  on  an  equality  with  God, 
but  emptied  himself,  taking  the  form  of  a  servant,  being  made  in 
the  Hkeness  of  men;  and  being  found  in  fashion  as  a  man,  he 
humbled  himself,  becoming  obedient  even  unto  death,  yea,  the 
death  of  the  cross.  Wherefore  also  God  highly  exalted  him,  and 
gave  unto  him  the  name  which  is  above  every  name ;  that  in  the 
name  of  Jesus  every  knee  should  bow,  of  things  in  heaven  and  things 
on  earth  and  things  under  the  earth,  and  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father. 

* 

Many  walk,  of  whom  I  told  you  often,  and  now  tell  you  even 
weeping,  that  they  are  the  enemies  of  the  cross  of  Christ :  whose 
end  is  perdition,  whose  god  is  the  belly,  and  whose  glory  is  in  their 
shame,  who  mind  earthly  things.  For  our  citizenship  is  in  heaven ; 
from  whence  also  we  wait  for  a  Saviour,  the  Lord  Jesus  Christ : 
who  shall  fashion  anew  the  body  of  our  humiliation,  that  it  may 
be  conformed  to  the  body  of  his  glory,  according  to  the  working 
whereby  he  is  able  even  to  subject  all  things  unto  himself. 

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The  Modern  Reader's  Bible  for  Schools  8€- 


Rejoice  in  the  Lord  alway :  again  I  will  say,  Rejoice.  Let  your 
forbearance  be  known  unto  all  men.  The  Lord  is  at  hand.  In 
nothing  be  anxious;  but  in  everything  by  prayer  and  suppUca- 
tion  with  thanksgiving  let  your  requests  be  made  known  unto 
God.  And  the  peace  of  God,  which  passeth  all  understanding, 
shall  guard  your  hearts  and  your  thoughts  in  Christ  Jesus.  Fi- 
nally, brethren ,  whatsoever  things  are  true,  whatsoever  things  are 
honourable,  whatsoever  things  are  just,  whatsoever  things  are 
pure,  whatsoever  things  are  lovely,  whatsoever  things  are  of  good 
report;  if  there  be  any  virtue,  and  if  there  be  any  praise,  think 
on  these  things. 


348 


LAST    EPISTLES    OF    ST.    PAUL 

EPISTLES  TO  TIMOTHY  AND  TITUS 

The  two  Epistles  to  Timothy  and  the  Epistle  to  Titus  are  often  grouped 
together  as  the  ''Pastoral  Epistles,"  as  they  are  chiefly  occupied  with 
the  subject  of  the  pastoral  oversight  of  the  churches.  They  resemble 
the  'charges'  of  a  bishop,  or  other  ecclesiastical  senior,  to  his  younger 
brethren.  Timothy  was  Paul's  delegate  to  the  Church  at  Ephesus, 
and  Titus  to  the  island  of  Crete. 

Thus  the  details  of  these  three  epistles  belong  in  the  main  to  church 
history.  At  the  same  time  they  contain  passages  of  universal  interest, 
emphasizing  the  simplicity  of  the  gospel  message  in  contrast  with  the 
controversies  which  have  disturbed  the  churches  in  the  closing  years  of 
Paul's  ministry. 

The  exact  date  of  these  three  epistles,  that  is,  their  place  in  the  whole 
scheme  of  the  New  Testament,  has  been  the  subject  of  much  difference 
of  opinion.  '  A  reasonable  view  seems  to  be  this :  That  the  First  Epistle 
to  Timothy  and  the  Epistle  to  Titus  were  written  after  Paul's  imprison- 
ment in  Rome  had  terminated  with  his  release  for  a  time.  That  Paul 
was  arrested  again,  and  finally  executed  in  Rome.  That  the  Second 
Epistle  to  Timothy  was  written  during  this  second  imprisonment,  on 
the  eve  of  his  condemnation  and  execution.  Thus  the  three  are  the 
Last  Epistles  of  Paul.  We  have  in  them  our  final  glimpse  of  a  Christian 
hero  immediately  before  his  martyrdom. 

Passages 

If  any  man  teacheth  a  different  doctrine,  and  consenteth  not 
to  sound  words,  even  the  words  of  our  Lord  Jesus  Christ,  and  to 
the  doctrine  which  is  according  to  godliness;  he  is  puffed  up, 
knowing  nothing,  but  doting  about  questionings  and  disputes  of 
words,  whereof  cometh  envy,  strife,  railings,  evil  surmisings, 
wranglings  of  men  corrupted  in  mind  and  bereft  of  the  truth, 
supposing  that  godliness  is  a  way  of  gain.  But  godliness  with 
contentment  is  great  gain :  for  we  brought  nothing  into  the  world, 

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The  Modern  Reader's  Bible  for  Schools  »- 

for  neither  can  we  carry  anything  out ;  but  having  food  and  cover- 
ing we  shall  be  therewith  content.  But  they  that  desire  to  be 
rich  fall  into  a  temptation  and  a  snare  and  many  foolish  and  hurtful 
lusts,  such  as  drown  men  in  destruction  and  perdition.  For  the 
love  of  money  is  a  root  of  all  kinds  of  evil :  which  some  reaching 
after  have  been  led  astray  from  the  faith,  and  have  pierced  them- 
selves through  with  many  sorrows.  But  thou,  O  man  of  God, 
flee  these  things ;  and  follow  after  righteousness,  godhness,  faith, 
love,  patience,  meekness.  Fight  the  good  fight  of  the  faith,  lay 
hold  on  the  life  eternal,  whereunto  thou  wast  called,  and  didst 
confess  the  good  confession  in  the  sight  of  many  witnesses.  I 
charge  thee  in  the  sight  of  God,  who  quickeneth  all  things,  and  of 
Christ  Jesus,  who  before  Pontius  Pilate  witnessed  the  good  con- 
fession ;  that  thou  keep  the  commandment,  without  spot,  without 
reproach,  until  the  appearing  of  our  Lord  Jesus  Christ :  which  in 
its  own  times  he  shall  shew,  who  is  the  blessed  and  only  Potentate, 
the  King  of  kings,  and  Lord  of  lords ;  who  only  hath  immortality, 
dwelling  in  light  unapproachable;  whom  no  man  hath  seen,  nor 
can  see :   to  whom  be  honour  and  power  eternal.     Amen. 

* 
Put  them  in  mind  to  be  in  subjection  to  rulers,  to  authorities, 
to  be  obedient,  to  be  ready  unto  every  good  work,  to  speak  evil  of 
no  man,  not  to  be  contentious,  to  be  gentle,  shewing  all  meekness 
toward  all  men.  For  we  also  were  aforetime  foolish,  disobedient, 
deceived,  serving  divers  lusts  and  pleasures,  living  in  malice  and 
envy,  hateful,  hating  one  another.  But  when  the  kindness  of  God 
our  Saviour,  and  his  love  toward  man,  appeared,  not  by  works 
done  in  righteousness,  which  we  did  ourselves,  but  according  to 
his  mercy  he  saved  us,  through  the  washing  of  regeneration  and 
renewing  of  the  Holy  Ghost,  which  he  poured  out  upon  us  richly, 
through  Jesus  Christ  our  Saviour;  that,  being  justified  by  his 
grace,  we  might  be  made  heirs  according  to  the  hope  of  eternal 
life.  Faithful  is  the  saying,  and  conoerning  these  things  I  will 
that  thou  affirm  confidently,  to  the  end  that  they  which  have  be- 
lieved God  may  be  careful  to  maintain  good  works.  These  things 
are  good  and  profitable  unto  men :  but  shun  foolish  questionings, 
and  genealogies,  and  strifes,  and  fightings  about  the  law ;  for  they 
are  unprofitable  and  vain. 

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■^  Epistles  to  Timothy  and  Titus 


God  gave  us  not  a  spirit  of  fearfulness ;  but  of  power  and  love 
and  discipline.  Be  not  ashamed  therefore  of  the  testimony  of  our 
Lord,  nor  of  me  his  prisoner :  but  suffer  hardship  with  the  gospel 
according  to  the  power  of  God ;  who  saved  us,  and  called  us  with 
a  holy  calling,  not  according  to  our  works,  but  according  to  his 
own  purpose  and  grace,  which  was  given  us  in  Christ  Jesus  before 
times  eternal,  but  hath  now  been  manifested  by  the  appearing  of 
our  Saviour  Christ  Jesus,  who  abolished  death,  and  brought  life 
and  incorruption  to  light  through  the  gospel,  whereunto  I  was 
appointed  a  preacher,  and  an  apostle,  and  a  teacher.  For  the 
which  cause  1  suffer  also  these  things:  yet  I  am  not  ashamed; 
for  I  know  him  whom  I  have  believed,  and  I  am  persuaded  that 
he  is  able  to  guard  that  which  I  have  committed  unto  him  against 
that  day. 

I  charge  thee  in  the  sight  of  God,  and  of  Christ  Jesus,  who  shall 
judge  the  quick  and  the  dead,  and  by  his  appearing  and  his  king- 
dom :  preach  the  word ;  be  instant  in  season,  out  of  season ;  re- 
prove, rebuke,  exhort,  with  all  longsuffering  and  teaching.  For 
the  time  will  come  when  they  will  not  endure  the  sound  doctrine ; 
but,  having  itching  ears,  will  heap  to  themselves  teachers  after 
their  own  lusts ;  and  will  turn  away  their  ears  from  the  truth, 
and  turn  aside  unto  fables.  But  be  thou  sober  in  all  things,  suffer 
hardship,  do  the  work  of  an  evangelist,  fulfil  thy  ministry. 

For  I  am  already  being  offered,  and  the  time  of  my  departure  is 
come.  I  have  fought  the  good  fight,  I  have  finished  the  course, 
I  have  kept  the  faith :  henceforth  there  is  laid  up  for  me  the  crown 
of  righteousness,  which  the  Lord,  the  righteous  judge,  shall  give 
to  me  at  that  day :  and  not  only  to  me,  but  also  to  all  them  that 
have  loved  his  appearing. 


351 


MISCELLANEOUS    EPISTOLARY    LITERATURE 

AN   EPISTLE   TO   HEBREWS 

It  has  been  pointed  out  in  the  Introduction  how  the  Missionary  Epistle, 
initiated  by  St.  Paul  to  meet  necessities  of  particular  churches,  gradually 
grew  to  be  a  recognized  literary  medium,  for  intercourse  between  the 
different  parts  of  Christendom,  and  for  the  discussion  of  Christian  truth. 
It  was  natural  that  in  time  other  kinds  of  writing,  not  essentially  epistles, 
should  have  epistolary  form  given  to  them,  in  order  to  accommodate 
them  to  this  literary  medium. 

One  of  these  is  *'  An  Epistle  to  Hebrews."  Its  opening  lacks  altogether 
any  name  of  author,  or  designation  of  correspondent  addressed.  There 
is  nothing  but  the  inscription  "To  Hebrews."  What  takes  the  place 
of  the  salutations  at  the  close  of  missionary  epistles  is  quite  general  in 
its  terms : 

But  I  exhort  you,  brethren,  hear  with  the  word  of  exhortation:  for  I  have 
written  unto  you  in  few  words.  Know  ye  that  our  brother  Timothy  hath 
been  set  at  liberty;  with  whom,  if  he  come  shortly,  I  will  see  you.  Salute 
all  them  that  have  the  rule  over  you,  and  all  the  saints.  They  of  Italy  salute 
you.     Grace  be  with  you  all.    Amen. 

This  might  fit  in  with  a  circular  letter,  like  the  Epistle  to  the  Ephesians, 
intended  for  several  churches  which  the  writer  had  a  prospect  of  visit- 
ing, in  company  with  Timothy  newly  released  from  captivity.  More 
probably,  the  address  is,  not  to  one  church  or  a  group  of  churches,  but 
—  as  the  title  suggests  —  to  Hebrew  members  of  any  church.  The 
unknown  writer  clearly  speaks  as  an  authority  upon  matters  appeaHng 
to  Christian  converts  who  from  their  origin  have  special  interest  in  the 
Mosaic  Law. 

The  Epistle  is  an  elaborate  discourse.  Like  the  Epistle  to  the  Romans, 
it  has  a  continuous  argument,  with  digressions  upon  minute  controversial 
points ;  points  in  this  case  appealing  to  experts  in  Hebrew  law  and  ritual. 
This  main  hne  of  thought  is  that  all  the  Mosaic  law  and  the  ritual  of  the 
Old  Testament  was  no  more  than  preparation  for  a  new  and  higher 
covenant,  of  which  Jesus  Christ  is  the  High  Priest. 


-^  An  Epistle  to  Hebrews 

I.  As  in  the  Epistle  to  the  Romans,  the  whole  argument  is,  at  the 
opening,  summed  up  in  a  single  majestic  sentence.  Then  follow  separate 
steps  of  the  argument,  each  interwoven  with  words  of  exhortation. 

II.  The  law  came  by  agency  [mediation]  of  angels,  who  are  ministers 
of  service  to  the  saints,  and  by  Moses,  who  was  declared  "faithful  in  all 
God's  house"  :  Jesus  Christ  is  not  a  servant,  but  a  son  of  that  house  of 
God. 

III.  The  High  Priest  was  the  pinnacle  of  the  old  system :  Jesus  Christ 
is  such  a  High  Priest,  who,  having  shared  the  infirmities  of  his  followers, 
yet  without  sin,  has  passed  into  the  heavens. 

IV.  The  priests  of  the  Levitical  order  were  many,  and  had  temporary 
functions.  But  Scripture  makes  reference  to  another  type  of  priests, 
"of  the  order  of  IMelchizedek."  This  Melchizedek,  who  lived  before 
the  law,  to  whom  Abraham  himself  paid  tithes,  is  pronounced  in  an  in- 
spired psalm  as  "a  priest  for  ever."  Jesus  Christ  is  such  "a  priest  for 
ever  after  the  order  of  Melchizedek." 

V.  The  tabernacle  of  the  old  system  provided  in  its  ordinances  for  a 
difference  between  ordinary  priests,  who  offered  daily  sacrifices  in  the 
outer  tabernacle,  and  a  High  Priest,  who  alone,  on  a  single  day  of  the 
year,  passed  into  the  Holy  of  holies  with  his  special  sacrifice.  Jesus 
Christ  is  this  High  Priest,  who,  with  the  offering  of  his  own  death,  has 
passed  once  for  all  into  the  holy  place,  having  obtained  eternal  redemp- 
tion. 

VI.  In  full  realization  of  these  high  hopes  Christians  are  exhorted  to 
endure  to  the  end.  The  condition  of  such  endurance  is  Faith.  The 
argument  reaches  its  peroration  in  delineation  of  this  faith.  To  such 
faith  the  long  roll  of  Israel's  worthies  were  witnesses.  These,  the  com- 
petitors in  the  race  of  old  time,  have  become  a  cloud  of  spectators  en- 
compassing us  in  the  race  of  today,  a  race  in  which  Jesus  is  the  author 
and  finisher  of  our  faith. 

VII.  There  is  a  final  contrast  between  the  Mountain  of  the  Law, 
with  its  material  flame  and  terrors,  and  Mount  Zion,  with  its  spiritual 
surroundings,  and  God  himself  for  its  consuming  fire. 


Passages 
I 

God,  having  of  old  time  spoken  unto  the  fathers  in  the  prophets 
by  divers  portions  and  in  divers  manners,  hath  at  the  end  of  these 
days  spoken  unto  us  in  a  Son,  whom  he  appointed  heir  of  all  things, 

2  A  3S} 


The  Modern  Reader's  Bible  for  Schools  8«^ 

through  whom  also  he  made  the  worlds ;  who,  being  the  effulgence 
of  his  glory,  and  the  very  image  of  his  substance,  and  upholding 
all  things  by  the  word  of  his  power,  when  he  had  made  purification 
of  sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high ;  hav- 
ing become  by  so  much  better  than  the  angels,  as  he  hath  inherited 
a  more  excellent  name  than  they. 

II 

Holy  brethren,  partakers  of  a  heavenly  calling,  consider  the 
Apostle  and  High  Priest  of  our  confession,  even  Jesus;  who  was 
faithful  to  him  that  appointed  him,  as  also  was  Moses  'in  all  His 
house.'  For  he  hath  been  counted  worthy  of  more  glory  than 
Moses,  by  so  much  as  he  that  established  the  house  hath  more 
honour  than  the  house.  For  every  house  is  established  by  some 
one ;  but  he  that  established  all  things  is  God.  And  Moses  indeed 
was  '  faithful  in  all  His  house '  as  a  servant,  for  a  testimony  of  those 
things  which  were  afterward  to  be  spoken;  but  Christ  as  a  son, 
over  His  house ;  whose  house  are  we,  if  we  hold  fast  our  boldness 
and  the  glorying  of  our  hope  firm  unto  the  end. 

Ill 

Having  then  a  great  high  priest,  who  hath  passed  through  the 
heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our  confession. 
For  we  have  not  a  high  priest  that  cannot  be  touched  with  the 
feeling  of  our  infirmities;  but  one  that  hath  been  in  all  points 
tempted  like  as  we  are,  yet  without  sin.  Let  us  therefore  draw 
near  with  boldness  unto  the  throne  of  grace,  that  we  may  receive 
mercy,  and  may  find  grace  to  help  us  in  time  of  need. 


IV 

Melchizedek,  king  of  Salem,  priest  of  God  Most  High,  who  met 
Abraham  returning  from  the  slaughter  of  the  kings,  and  blessed 
him,  to  whom  also  Abraham  divided  a  tenth  part  of  all  —  being 
first,  by  interpretation,  'King  of  righteousness,'  and  then  also 
'King  of  Salem/  which  is,  'King  of  peace';  without  father,  with- 

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-^  An  Epistle  to  Hebrews 

out  mother,  without  genealogy,  having  neither  beginning  of  days 
nor  end  of  life,  but  made  like  unto  the  Son  of  God  —  abideth  a 
priest  continually.  Now  consider  how  great  this  man  was,  unto 
whom  Abraham,  the  patriarch,  gave  a  tenth  out  of  the  chief  spoils. 
And  they  indeed  of  the  sons  of  Levi  that  receive  the  priest's  office 
have  commandment  to  take  tithes  of  the  people  according  to  the 
law,  that  is,  of  their  brethren,  though  these  have  come  out  of  the 
loins  of  Abraham:  but  he  whose  genealogy  is  not  counted  from 
them  hath  taken  tithes  of  Abraham,  and  hath  blessed  him  that 
hath  the  promises :  but  without  any  dispute  the  less  is  blessed  of 
the  better.  And  here  men  that  die  receive  tithes;  but  there 
one,  of  whom  it  is  witnessed  that  he  liveth.  And,  so  to  say, 
through  Abraham  even  Levi,  who  receiveth  tithes,  hath  paid 
tithes ;  for  he  was  yet  in  the  loins  of  his  father,  when  Melchizedek 
met  him.  Now  if  there  was  perfection  through  the  Levitical 
priesthood  (for  under  it  hath  the  people  received  the  law),  what 
further  need  was  there  that  another  priest  should  arise  after  the 
order  of  Melchizedek,  and  not  be  reckoned  after  the  order  of  Aaron  ? 
For  the  priesthood  being  changed,  there  is  made  of  necessity  a 
change  also  of  the  law.  For  he  of  whom  these  things  are  said 
belongeth  to  another  tribe,  from  which  no  man  hath  given  attend- 
ance at  the  altar ;  for  it  is  evident  that  our  Lord  hath  sprung  out  of 
Judah,  as  to  which  tribe  Moses  spake  nothing  concerning  priests. 
And  what  we  say  is  yet  more  abundantly  evident,  if  after  the 
likeness  of  Melchizedek  there  ariseth  another  priest,  who  hath 
been  made,  not  after  the  law  of  a  carnal  commandment,  but  after 
the  power  of  an  endless  life :  for  it  is  witnessed  of  him, 

Thou  art  a  priest  for  ever 
After  the  order  of  Melchizedek. 

For  there  is  a  disannulling  of  a  foregoing  commandment  because 
of  its  weakness  and  unprofitableness  (for  the  law  made  nothing 
perfect),  and  a  bringing  in  thereupon  of  a  better  hope,  through 
which  we  draw  nigh  unto  God.  And  inasmuch  as  it  is  not  with- 
out the  taking  of  an  oath  —  for  they  indeed  have  been  made 
priests  without  an  oath ;  but  he  with  an  oath  by  him  that  saith  of 
him, 

3SS 


The  Modern  Reader's  Bible  for  Schools  B*- 

The  Lord  sware  and  will  not  repent  himself, 
Thou  art  a  priest  for  ever  — 

by  so  much  also  hath  Jesus  become  the  surety  of  a  better  covenant. 
And  they  indeed  have  been  made  priests  many  in  number,  because 
that  by  death  they  are  hindered  from  continuing :  but  he,  because 
he  abideth  for  ever,  hath  his  priesthood  unchangeable.  Where- 
fore also  he  is  able  to  save  to  the  uttermost  them  that  draw  near 
unto  God  through  him,  seeing  he  ever  liveth  to  make  intercession 
for  them.  For  such  a  high  priest  became  us,  holy,  guileless,  unde- 
filed,  separated  from  sinners,  and  made  higher  than  the  heavens ; 
who  needeth  not  daily,  like  those  high  priests,  to  offer  up  sacrifices, 
first  for  his  own  sins,  and  then  for  the  sins  of  the  people :  for  this 
he  did  once  for  all,  when  he  offered  up  himself.  For  the  law 
appointeth  men  high  priests,  having  infirmity ;  but  the  word  of  the 
oath,  which  was  after  the  law,  appointeth  a  Son,  perfected  for 
evermore. 


The  first  covenant  had  ordinances  of  divine  service,  and  its 
sanctuary,  a  sanctuary  of  this  world.  For  there  was  a  tabernacle 
prepared,  the  first,  wherein  were  the  candlestick,  and  the  table, 
and  the  shewbread;  which  is  called  the  Holy  place.  And  after 
the  second  veil,  the  tabernacle  which  is  called  the  Holy  of  holies ; 
having  a  golden  censer,  and  the  ark  of  the  covenant  overlaid  round 
about  with  gold,  wherein  is  a  golden  pot  holding  the  manna,  and 
Aaron's  rod  that  budded,  and  the  tables  of  the  covenant ;  and 
above  it  cherubim  of  glory  overshadowing  the  mercy-seat ;  of 
which  things  we  cannot  now  speak  severally.  Now  these  things 
having  been  thus  prepared,  the  priests  go  in  continually  into  the 
first  tabernacle,  accomplishing  the  services;  but  into  the  second 
the  high  priest  alone,  once  in  the  year,  not  without  blood,  which 
he  offereth  for  himself,  and  for  the  errors  of  the  people :  the  Holy 
Ghost  this  signifying,  that  the  way  into  the  holy  place  hath  not 
yet  been  made  manifest,  while  as  the  first  tabernacle  is  yet  stand- 
ing. Which  is  a  parable  for  the  time  now  present :  according  to 
which  are  offered  both  gifts  and  sacrifices  that  cannot,  as  touch- 
ing the  conscience,  make  the  worshipper  perfect,  being  only  (with 

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^  An  Epistle  to  Hebrews 

meats  and  drinks  and  divers  washings)  carnal  ordinances,  imposed 
until  a  time  of  reformation.  But  Christ  having  come  a  high  priest 
of  the  good  things  to  come,  through  the  greater  and  more  perfect 
tabernacle,  not  made  with  hands,  that  is  to  say,  not  of  this  creation, 
nor  yet  through  the  blood  of  goats  and  calves,  but  through  his 
own  blood,  entered  in  once  for  all  into  the  holy  place,  having  ob- 
tained eternal  redemption. 

VI 

Having  therefore,  brethren,  boldness  to  enter  into  the  holy 
place  by  the  blood  of  Jesus,  by  the  way  which  he  dedicated  for  us, 
a  new  and  Hving  way,  through  the  veil,  that  is  to  say,  his  flesh ; 
and  having  a  great  priest  over  the  house  of  God ;  let  us  draw  near 
with  a  true  heart  in  fulness  of  faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,  and  our  body  washed  with  pure  water: 
let  us  hold  fast  the  confession  of  our  hope  that  it  waver  not ;  for 
he  is  faithful  that  promised:  and  let  us  consider  one  another  to 
provoke  unto  love  and  good  works ;  not  forsaking  the  assembhng 
of  ourselves  together,  as  the  custom  of  some  is,  but  exhorting  one 
another.     And  so  much  the  more,  as  ye  see  the  day  drawing  nigh. 


We  are  not  of  them  that  shrink  back  unto  perdition;  but  of 
them  that  have  faith  unto  the  saving  of  the  soul. 

Now  FAITH  is  the  giving  substance  to  things  hoped  for,  the  prov- 
ing of  things  not  seen.  For  therein  the  elders  had  witness  borne 
to  them.  By  faith  we  understand  that  the  worlds  have  been  framed 
by  the  word  of  God,  so  that  what  is  seen  hath  not  been  made  out 
of  things  which  do  appear.  By  faith  Abel  offered  unto  God  a 
more  excellent  sacrifice  than  Cain,  through  which  he  had  witness 
borne  to  him  that  he  was  righteous,  God  bearing  witness  in  respect 
of  his  gifts:  and  through  it  he  being  dead  yet  speaketh.  By 
faith  Enoch  was  translated  that  he  should  not  see  death ;  and  he 
was  not  found,  because  God  translated  him  :  for  before  his  transla- 
tion he  hath  had  witness  borne  to  him  that  he  had  been  well-pleas- 
ing unto  God :  and  without  faith  it  is  impossible  to  be  well-pleasing 
unto  him :  for  he  that  cometh  to  God  must  beheve  that  he  is,  and 
that  he  is  a  rewarder  of  them  that  seek  after  him.     By  faith  Noah, 

357 


The  Modern  Reader's  Bible  for  Schools  8«- 

being  warned  of  God  concerning  things  not  seen  as  yet,  moved 
with  godly  fear,  prepared  an  ark  to  the  saving  of  his  house  ;  through 
which  he  condemned  the  world,  and  become  heir  of  the  righteous- 
ness which  is  according  to  faith.  By  faith  Abraham,  when  he  was 
called,  obeyed  to  go  out  unto  a  place  which  he  was  to  receive  for 
an  inheritance ;  and  he  went  out,  not  knowing  whither  he  w^nt. 
By  faith  he  became  a  sojourner  in  the  land  of  promise,  as  in  a  land 
not  his  own,  dwelling  in  tents,  with  Isaac  and  Jacob,  the  heirs 
with  him  of  the  same  promise :  for  he  looked  for  the  city  which 
hath  the  foundations,  whose  architect  and  maker  is  God. 

These  all  died  in  faith,  not  having  received  the  promises,  but 
having  seen  them  and  greeted  them  from  afar,  and  having  confessed 
that  they  were  strangers  and  pilgrims  on  the  earth.  For  they 
that  say  such  things  make  it  manifest  that  they  are  seeking  after 
a  country  of  their  own.  And  if  indeed  they  had  been  mindful  of 
that  country  from  which  they  went  out,  they  would  have  had 
opportunity  to  return.  But  now  they  desire  a  better  country, 
that  is,  a  heavenly:  wherefore  God  is  not  ashamed  of  them,  to 
be  called  their  God :  for  he  hath  prepared  for  them  a  city. 

By  faith  Abraham,  being  tried,  offered  up  Isaac :  yea,  he  that 
had  gladly  received  the  promises  was  offering  up  his  only  begotten 
son ;  even  he  to  whom  it  was  said.  In  Isaac  shall  thy  seed  he  called: 
accounting  that  God  is  able  to  raise  up,  even  from  the  dead ;  from 
whence  he  did  also  in  a  parable  receive  him  back.  By  faith  Isaac 
blessed  Jacob  and  Esau,  even  concerning  things  to  come.  By 
faith  Jacob,  when  he  was  a  dying,  blessed  each  of  the  sons  of  Joseph ; 
and  worshipped,  leaning  upon  the  top  of  his  staff.  By  faith  Joseph, 
when  his  end  was  nigh,  made  mention  of  the  departure  of  the  chil- 
dren of  Israel;  and  gave  commandment  concerning  his  bones. 
By  faith  Moses,  when  he  was  born,  was  hid  three  months  by  his 
parents,  because  they  saw  he  was  a  goodly  child ;  and  they  were 
not  afraid  of  the  king's  commandment.  By  faith  Moses,  when  he 
was  grown  up,  refused  to  be  called  the  son  of  Pharaoh's  daughter ; 
choosing  rather  to  be  evil  entreated  with  the  people  of  God,  than 
to  enjoy  the  pleasures  of  sin  for  a  season ;  accounting  the  reproach 
of  the  Christ  greater  riches  than  the  treasures  of  Egypt :  for  he 
looked  unto  the  recompense  of  reward.  By  faith  he  forsook  Egypt, 
not  fearing  the  wrath  of  the  king :   for  he  endured,  as  seeing  him 

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■^  An  Epistle  to  Hebrews 

who  is  invisible.  By  faith  he  kept  the  passover,  and  the  sprinkling 
of  the  blood,  that  the  destroyer  of  the  firstborn  should  not  touch 
them.  By  faith  they  passed  through  the  Red  sea  as  by  dry  land : 
which  the  Eg3^tians  assaying  to  do  were  swallowed  up.  By 
faith  the  walls  of  Jericho  fell  down,  after  they  had  been  compassed 
about  for  seven  days.  By  faith  Rahab  perished  not  with  them 
that  were  disobedient,  having  received  the  spies  with  peace.  And 
what  shall  I  more  say  ?  for  the  time  will  fail  me  if  I  tell  of  Gideon, 
Barak,  Samson,  Jephthah ;  of  David  and  Samuel  and  the  proph- 
ets :  who  through  faith  subdued  kingdoms,  wrought  righteous- 
ness, obtained  promises,  stopped  the  mouths  of  lions,  quenched 
the  power  of  fire,  escaped  the  edge  of  the  sword,  from  weakness 
were  made  strong,  waxed  mighty  in  war,  turned  to  flight  armies  of 
aliens.  Women  received  their  dead  by  a  resurrection :  and  others 
were  tortured,  not  accepting  their  deliverance;  that  they  might 
obtain  a  better  resurrection:  and  others  had  trial  of  mockings 
and  scourgings,  yea,  moreover  of  bonds  and  imprisonment :  they 
were  stoned,  they  were  sawn  asunder,  they  were  tempted,  they 
were  slain  with  the  sword :  they  went  about  in  sheepskins,  in  goat- 
skins ;  being  destitute,  afflicted,  evil  entreated  (of  whom  the  world 
was  not  worthy),  wandering  in  deserts  and  mountains  and  caves, 
and  the  holes  of  the  earth.  And  these  all,  having  had  witness 
borne  to  them  through  their  faith,  received  not  the  promise,  God 
having  provided  some  better  thing  concerning  us,  that  apart  from 
us  they  should  not  be  made  perfect. 

Therefore  let  us  also,  seeing  we  are  compassed  about  with  so 
great  a  cloud  of  witnesses,  lay  aside  all  cumbrance,  and  the  sin 
which  is  admired  of  many,  and  let  us  run  with  patience  the  race 
that  is  set  before  us,  looking  unto  Jesus  the  author  and  perfecter 
of  our  faith,  who  for  the  joy  that  was  set  before  him  endured  the 
cross,  despising  shame,  and  hath  sat  down  at  the  right  hand  of 
the  throne  of  God. 


VII 

Ye  are  not  come  unto  a  palpable  and  kindled  fire,  and  unto  black- 
ness, and  darkness,  and  tempest,  and  the  sound  of  a  trumpet,  and 
the  voice  of  words;   which  voice  they  that  heard  intreated  that 

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The  Modern  Reader's  Bible  for  Schools  6^ 

no  word  more  should  be  spoken  unto  them:  for  they  could  not 
endure  that  which  was  enjoined,  If  even  a  beast  touch  the  moun- 
tain, it  shall  be  stoned ;  and  (so  fearful  was  the  appearance)  Moses 
said,  I  exceedingly  fear  and  quake.  But  ye  are  come  unto  mount 
Zion,  and  unto  the  city  of  the  living  God,  the  heavenly  Jerusalem, 
and  to  innumerable  hosts  of  angels,  to  the  general  assembly  and 
church  of  the  firstborn  who  are  enrolled  in  heaven,  and  to  God 
the  Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect,  and 
to  Jesus  the  mediator  of  a  new  covenant,  and  to  the  blood  of  sprin- 
kUng  that  speaketh  better  than  Abel.  See  that  ye  refuse  not  him 
that  speaketh :  for  if  they  escaped  not,  when  they  refused  him  that 
warned  them  on  earth,  much  more  shall  not  we  escape,  who  turn 
away  from  him  that  warneth  from  heaven.  Whose  voice  then 
shook  the  earth  ;  but  now  he  hath  promised,  saying.  Yet  once  more 
will  I  make  to  tremble  not  the  earth  only,  but  also  the  heaven:  and 
this  word.  Yet  once  more,  signifieth  the  removing  of  those  things 
that  are  shaken,  as  of  things  that  have  been  made,  that  those 
things  which  are  not  shaken  may  remain.  Wherefore,  receiving 
a  kingdom  that  cannot  be  shaken,  let  us  have  grace,  whereby  we 
may  offer  service  well-pleasing  to  God  with  reverence  and  awe: 
for  our  God  is  a  consuming  fire. 


THE  WISDOM  EPISTLE  OF  ST.  JAMES 

In  this  case  epistolary  form  has  been  given  to  a  book  of  wisdom. 
'Wisdom'  is  the  name  given  to  the  philosophy  of  the  Bible,  a  philosophy 
which  consists  in  devout  meditation  on  human  life.  It  is  contained  in 
two  books  of  the  Old  Testament,  Proverbs  and  Ecclesiastes ;  to  which 
must  be  added  two  highly  important  books  of  the  Apocrypha,  viz.,  The 
Wisdom  of  the  Son  of  Sirach  (commonly  called  Ecclesiasticus) ,  and  The 
Wisdom  of  Solomon.  It  extends  to  the  New  Testament  in  this  epistle 
and  the  First  Epistle  of  St.  John ;  in  these,  of  course,  the  wisdom  is  a 
philosophy  permeated  with  Christian  thought.  (The  connection  of 
St.  Matthew's  gospel  with  this  wisdom  philosophy  has  already  been 
noticed,  above,  pages  i6  ff.)  The  expression  "My  son,"  which  runs 
through  Old  Testament  wisdom,  is  changed  in  the  New  Testament  to 
"My  brethren,"  and  similar  terms. 

The  natural  Hterary  form  for  a  book  of  wisdom  is  a  miscellaneous 

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^  Wisdom  Epistle  of  James 

collection  of  essays  and  discourses,  with  shorter  forms  such  as  proverbs 
and  maxims,  and  poetical  counterparts  of  these.  To  this  collection  of 
essays  epistolary  form  is  given  by  a  superscription : 

James,  a  Servant  of  God  and  of  the  Lord  Jesus  Christ  : 
To  the  Twelve  Tribes  which  are  of  the  Dispersion: 
Greeting. 

At  the  close  there  is  nothing  corresponding  to  the  salutations  of  the 
missionary  epistles.  There  is  an  Old  Testament  precedent  for  a  wisdom 
epistle  in  one  of  the  five  divisions  of  the  Book  of  Proverbs  (chapter  22^^- 
24).  The  superscription  to  that  epistle  (chapter  22^"^'^^)  connects  it 
with  the  exchange  of  wise  sayings  between  notable  persons,  of  which 
the  visit  to  Solomon  of  the  Queen  of  Sheba  is  the  classic  example. 

The  writer  of  this  book  is  generally  understood  to  be  "James  the 
brother  of  the  Lord,"  who  appears  in  the  Book  of  Acts  as  presiding  over 
the  Church  at  Jerusalem.  Besides  resemblance  in  its  literary  form, 
the  matter  of  this  epistle  in  many  places  shows  connection  with  the  Book 
of  Ecclesiasticus,  which  the  apostle  often  has  in  his  mind  as  he  writes. 


Selections 
Essay:    On  the  Sources  of  the  Evil  and  the  Good  in  us 

Blessed  is  the  man  that  endureth  temptation :  for  when  he  hath 
been  approved,  he  shall  receive  the  crown  of  life,  which  the  Lord 
promised  to  them  that  love  him.  Let  no  man  say  when  he  is 
tempted,  I  am  tempted  of  God:  for  God  cannot  be  tempted 
with  evil,  and  he  himself  tempteth  no  man:  but  each  man  is 
tempted,  when  he  is  drawn  away  by  his  own  lust,  and  enticed. 
Then  the  lust,  when  it  hath  conceived,  beareth  sin :  and  the  sin, 
when  it  is  fullgrown,  bringeth  forth  death.  Be  not  deceived,  my 
beloved  brethren. 

Every  good  gift  and  every  perfect  boon  is  from  above,  coming 
down  from  the  Father  of  lights,  with  whom  can  be  no  variation, 
neither  shadow  that  is  cast  by  turning.  Of  his  own  will  he  brought 
us  forth  by  the  word  of  truth,  that  we  should  be  a  kind  of  first- 
fruits  of  his  creatures.     Know  ye  this,  my  beloved  brethren. 

But  let  every  man  be  swift  to  hear,  slow  to  speak,  slow  to  wrath : 
for  the  wrath  of  man  worketh  not  the  righteousness  of  God. 

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Wherefore  putting  away  all  filthiness  and  overflowing  of  wickedness, 
receive  with  meekness  the  inborn  word,  which  is  able  to  save  your 
souls.  But  be  ye  doers  of  the  word,  and  not  hearers  only,  deluding 
your  own  selves.  For  if  any  one  is  a  hearer  of  the  word,  and  not  a 
doer,  he  is  like  unto  a  man  beholding  his  natural  face  in  a  mirror : 
for  he  beholdeth  himself,  and  goeth  away,  and  straightway  for- 
getteth  what  manner  of  man  he  was.  But  he  that  looketh  into  the 
perfect  law,  the  law  of  liberty,  and  so  continueth,  being  not  a  hearer 
that  forgetteth,  but  a  doer  that  worketh,  this  man  shall  be  blessed 
in  his  doing.  If  any  man  thinketh  himself  to  be  religious,  while 
he  bridleth  not  his  tongue  but  deceiveth  his  heart,  this  man's  reli- 
gion is  vain.  Pure  religion  and  undefiled  before  our  God  and  Father 
is  this,  to  visit  the  fatherless  and  widows  in  their  afEiction,  and  to 
keep  himself  unspotted  from  the  world. 

Essay:   On  Respect  of  Persons 

My  brethren,  hold  not  the  faith  of  our  Lord  Jesus  Christ,  the 
Lord  of  glory,  with  respect  of  persons.  For  if  there  come  into 
your  synagogue  a  man  with  a  gold  ring,  in  fine  clothing,  and  there 
come  in  also  a  poor  man  in  vile  clothing ;  and  ye  have  regard  to 
him  that  weareth  the  fine  clothing,  and  say.  Sit  thou  here  in  a  good 
place ;  and  ye  say  to  the  poor  man,  Stand  thou  there,  or  sit  under 
my  footstool;  do  ye  not  make  distinctions  among  yourselves, 
and  become  judges  with  evil  thoughts?  Hearken,  my  beloved 
brethren ;  did  not  God  choose  them  that  are  poor  as  to  the  world 
to  be  rich  in  faith,  and  heirs  of  the  kingdom  which  he  promised  to 
them  that  love  him?  But  ye  have  dishonoured  the  poor  man. 
Do  not  the  rich  oppress  you,  and  themselves  drag  you  before  the 
judgement-seats?  Do  they  not  blaspheme  the  honourable  name 
by  the  which  ye  are  called?  Howbeit  if  ye  fulfil  the  royal  law, 
according  to  the  scripture.  Thou  shalt  love  thy  neighbour  as  thy- 
self, ye  do  well :  but  if  ye  have  respect  of  persons,  ye  commit  sin, 
being  convicted  by  the  law  as  transgressors.  For  whosoever  shall 
keep  the  whole  law,  and  yet  stumble  in  one  point,  he  is  become 
guilty  of  all.  For  he  that  said.  Do  not  commit  adultery,  said 
also,  Do  not  kill.  Now  if  thou  dost  not  commit  adultery,  but 
killest,  thou  art  become  a  transgressor  of  the  law.     So  speak  ye, 

362  i1 


-^  Wisdom  Epistle  of  James 

and  so  do,  as  men  that  are  to  be  judged  by  a  law  of  liberty.  For 
judgement  is  without  mercy  to  him  that  hath  shewed  no  mercy : 
mercy  glorieth  against  judgement. 

Faith  and  Works.  —  An  Essay 

What  doth  it  profit,  my  brethren,  if  a  man  say  he  hath  faith, 
but  have  not  works?  can  that  faith  save  him?  If  a  brother  or 
sister  be  naked,  and  in  lack  of  daily  food,  and  one  of  you  say  unto 
them.  Go  in  peace,  be  ye  warmed  and  filled ;  and  yet  ye  give  them 
not  the  things  needful  to  the  body;  what  doth  it  profit?  Even 
so  faith,  if  it  have  not  works,  is  dead  in  itself.  Yea,  a  man  will 
say,  Thou  hast  faith,  and  I  have  works :  shew  me  thy  faith  apart 
from  thy  works,  and  I  by  my  works  will  shew  thee  my  faith.  Thou 
believest  that  God  is  one ;  thou  doest  well :  the  devils  also  believe, 
and  shudder.  But  wilt  thou  know,  O  vain  man,  that  faith  apart 
from  works  is  barren?  Was  not  Abraham  our  father  justified 
by  works,  in  that  he  offered  up  Isaac  his  son  upon  the  altar? 
Thou  seest  that  faith  wrought  with  his  works,  and  by  works  was 
faith  made  perfect ;  and  the  scripture  was  fulfilled  which  saith. 
And  Abraham  believed  God,  and  it  was  reckoned  unto  him  for  righteous- 
ness ;  and  he  was  called  the  friend  of  God.  Ye  see  that  by  works 
a  man  is  justified,  and  not  only  by  faith.  And  in  Hke  manner  was 
not  also  Rahab  justified  by  works,  in  that  she  received  the  messen- 
gers, and  sent  them  out  another  way?  For  as  the  body  apart 
from  the  spirit  is  dead,  even  so  faith  apart  from  works  is  dead. 

Essay:    The  Responsibility  of  Speech 

Be  not  many  teachers,  my  brethren,  knowing  that  we  shall 
receive  heavier  judgement.  For  in  many  things  we  all  stumble. 
If  any  stumbleth  not  in  word,  the  same  is  a  perfect  man,  able  to 
bridle  the  whole  body  also.  Now  if  we  put  the  horses'  bridles 
into  their  mouths,  that  they  may  obey  us,  we  turn  about  their 
whole  body  also.  Behold,  the  ships  also,  though  they  are  so  great, 
and  are  driven  by  rough  winds,  are  yet  turned  about  by  a  very  small 
rudder,  whither  the  impulse  of  the  steersman  willeth.  So  the 
tongue  also  is  a  little  member,  and  boasteth  great  things.  Behold, 
how  much  wood  is  kindled  by  how  small  a  fire !     And  the  tongue  is 

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a  fire:  the  world  of  iniquity  among  our  members  is  the  tongue, 
which  defileth  the  whole  body,  and  setteth  on  fire  the  wheel  of 
nature,  and  is  set  on  fire  by  hell.  For  every  kind  of  beasts  and 
birds,  of  creeping  things  and  things  in  the  sea,  is  tamed,  and  hath 
been  tamed  by  mankind:  but  the  tongue  can  no  man  tame;  it 
is  a  restless  evil,  it  is  full  of  deadly  poison.  Therewith  bless  we 
the  Lord  and  Father;  and  therewith  curse  we  men,  which  are 
made  after  the  likeness  of  God:  out  of  the  same  mouth  cometh 
forth  blessing  and  cursing.  My  brethren,  these  things  ought  not 
so  to  be.  Doth  the  fountain  send  forth  from  the  same  opening 
sweet  water  and  bitter?  can  a  fig  tree,  my  brethren,  yield  olives, 
or  a  vine  figs  ?  neither  can  salt  water  yield  sweet. 

Essay:  The  Earthly  Wisdom  and  the  Wisdom  from  Above 

Who  is  wise  and  understanding  among  you?  let  him  shew  by 
his  good  life  his  works  in  meekness  of  wisdom.  But  if  ye  have 
bitter  jealousy  and  faction  in  your  heart,  glory  not  and  lie  not 
against  the  truth.  This  wisdom  is  not  a  wisdom  that  cometh 
down  from  above,  but  is  earthly,  sensual,  devilish.  For  where 
jealousy  and  faction  are,  there  is  confusion  and  every  vile  deed. 
But  the  wisdom  that  is  from  above  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  intreated,  full  of  mercy  and  good  fruits,  without 
variance,  without  hypocrisy.  And  the  fruit  of  righteousness  is 
sown  in  peace  for  them  that  make  peace. 

A  Discourse :    The  Judgement  to  Come 

Go  to  now,  ye  that  say.  To-day  or  to-morrow  we  will  go  into 
this  city,  and  spend  a  year  there,  and  trade,  and  get  gain :  whereas 
ye  know  not  what  shall  be  on  the  morrow.  What  is  your  life? 
For  ye  are  a  vapour,  that  appeareth  for  a  httle  time,  and  then 
vanisheth  away.  For  that  ye  ought  to  say.  If  the  Lord  will,  we 
shall  both  live,  and  do  this  or  that.  But  now  ye  glory  in  your 
vauntings :  all  such  glorying  is  evil.  To  him  therefore  that  know- 
eth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin. 

Go  to  now,  ye  rich,  weep  and  howl  for  your  miseries  that  are 
coming  upon  you.  .Your  riches  are  corrupted,  and  your  garments 
are  moth-eaten.     Your  gold  and  your  silver  are  rusted ;  and  their 

364 


^  I  Peter 

rust  shall  be  for  a  testimony  against  you,  and  shall  eat  your  flesh 
as  fire.  Ye  have  laid  up  your  treasure  in  the  last  days.  Behold, 
the  hire  of  the  labourers  who  mowed  your  fields,  which  is  of  you 
kept  back  by  fraud,  crieth  out :  and  the  cries  of  them  that  reaped 
have  entered  into  the  ears  of  the  Lord  of  Sabaoth.  Ye  have  lived 
delicately  on  the  earth,  and  taken  your  pleasure  ;  ye  have  nourished 
your  hearts  in  a  day  of  slaughter.  Ye  have  condemned,  ye  have 
killed  the  righteous  one ;   he  doth  not  resist  you. 

Be  patient  therefore,  brethren,  until  the  coming  of  the  Lord. 
Behold,  the  husbandman  waiteth  for  the  precious  fruit  of  the  earth, 
being  patient  over  it,  until  it  receive  the  early  and  latter  rain.  Be 
ye  also  patient ;  stabUsh  your  hearts :  for  the  coming  of  the  Lord  is 
at  hand. 


THE   FIRST  EPISTLE   OF   ST.   PETER 

This  is  an  example  of  the  Epistle  General :  as  appears  from  its  inscrip- 
tion "to  the  Elect  who  are  sojourners  of  the  Dispersion  in  Pontus,  Gala- 
tia,  Cappadocia,  Asia,  and  Bithynia."  The  word  'Dispersion'  is  a 
translation  of  the  Greek  Diaspora,  the  term  regularly  applied  to  the  Jew- 
ish race  as  scattered  by  the  captivity  through  the  different  nations  of 
the  world.  The  epistle  does  not  deal  with  particular  churches  or  special 
doctrines ;  the  whole  is  cast  in  the  tone  of  exhortation  to  the  Christian 
life.  It  is  one  of  the  richest  of  the  epistles  in  this  eloquence  of  exhorta- 
tion.    There  are  three  leading  ideas. 

1.  The  LIVING  HOPE  restored  by  Christ's  resurrection  to  the  faithful, 
while  they  are  awaiting  the  final  "revelation  of  Jesus."  Their  attitude 
during  this  period  of  expectation  should  be  mutual  love,  and  a  life  that 
will  be  a  pattern  for  those  without.  They  are  living  stones  being  built 
up  into  a  spiritual  house. 

2.  With  the  great  example  of  Jesus  before  them  Christians  should 
meet  their  sufferings  for  righteousness,  not  with  reviling,  but  with  bless- 
ing ;  for  it  is  to  a  blessing  that  they  are  heirs. 

3.  The  end  of  things  is  at  hand.  The  very  persecutions  they  endure 
are  a  signal  that  judgment  is  beginning  at  the  house  of  God. 

Passages 

Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
according  to  his  great  mercy  begat  us  again  unto  a  living  hope  by 

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the  resurrection  of  Jesus  Christ  from  the  dead,  unto  an  inheritance 
incorruptible,  and  undefiled,  and  that  fadeth  not  away,  reserved 
in  heaven  for  you,  who  by  the  power  of  God  are  guarded  through 
faith  unto  a  salvation  ready  to  be  revealed  in  the  last  time. 
Wherein  ye  greatly  rejoice,  though  now  for  a  little  while,  if  need  be, 
ye  have  been  put  to  grief  in  manifold  temptations,  that  the  proof 
of  your  faith,  being  more  precious  than  gold  that  perisheth  though 
it  is  proved  by  fire,  might  be  found  unto  praise  and  glory  and  hon- 
our at  the  revelation  of  Jesus  Christ :  whom  not  having  seen  ye 
love ;  on  whom,  though  now  ye  see  him  not,  yet  believing,  ye  re- 
joice greatly  with  joy  unspeakable  and  full  of  glory :  receiving  the 
end  of  your  faith,  even  the  salvation  of  your  souls. 


Having  been  begotten  again,  not  of  corruptible  seed,  but  of 
incorruptible,  through  the  word  of  God,  which  liveth  and  abideth : 
^-for, 

All  flesh  is  as  grass, 

And  all  the  glory  thereof  as  the  flower  of  grass; 
The  grass  withereth,  and  the  flower  falleth, 
But  the  word  of  the  Lord  abideth  for  ever  : 

and  this  is  the  word  of  good  tidings  which  was  preached  unto  you : 
—  putting  away  therefore  all  wickedness,  and  all  guile,  and  hypoc- 
risies, and  envies,  and  all  evil  speakings,  as  newborn  babes,  long 
for  the  spiritual  milk  which  is  without  guile,  that  ye  may  grow 
thereby  unto  salvation ;  if  ye  have  tasted  that  the  Lord  is  gracious : 
unto  whom  coming,  a  living  stone,  rejected  indeed  of  men,  but  with 
God  elect,  precious,  ye  also,  as  living  stones,  are  built  up  a  spiritual 
house,  to  be  a  holy  priesthood,  to  offer  up  spiritual  sacrifices,  ac- 
ceptable to  God  through  Jesus  Christ. 


Beloved,  I  beseech  you  as  sojourners  and  pilgrims,  to  abstain 
from  fleshly  lusts,  which  war  against  the  soul;  having  your  be- 
haviour seemly  among  the  Gentiles;  that,  wherein  they  speak 
against  you  as  evil-doers,  they  may  by  your  good  works,  which 
they  behold,  glorify  God  in  the  day  of  visitation.     Be  subject  to 

1366^ 


■^  T  Peter 

every  ordinance  of  man  for  the  Lord's  sake :  whether  it  be  to  the 
king,  as  supreme ;  or  unto  governors,  as  sent  by  him  for  vengeance 
on  evil-doers  and  for  praise  to  them  that  do  well.  For  so  is  the  will 
of  God,  that  by  well-doing  ye  should  put  to  silence  the  ignorance 
of  foolish  men :  as  free,  and  not  using  your  freedom  for  a  cloke  of 
wickedness,  but  as  bondservants  of  God.  Honour  all  men.  Love 
the  brotherhood.  Fear  God.  Honour  the  king.  Servants,  be  in 
subjection  to  your  masters  with  all  fear ;  not  only  to  the  good  and 
gentle,  but  also  to  the  froward.  For  this  is  acceptable,  if  for  con- 
science toward  God  a  man  endureth  griefs,  suffering  wrongfully. 
For  what  glory  is  it,  if,  when  ye  sin,  and  are  buffeted  for  it,  ye  shall 
take  it  patiently?  but  if,  when  ye  do  well,  and  suffer  for  it,  ye  shall 
take  it  patiently,  this  is  acceptable  with  God.  For  hereunto  were 
ye  called :  because  Christ  also  suffered  for  you,  leaving  you  an 
example,  that  ye  should  follow  his  steps :  who  did  no  sin,  neither 
was  guile  found  in  his  mouth :  who,  when  he  was  reviled,  reviled 
not  again ;  when  he  suffered,  threatened  not ;  but  committed  him- 
self to  him  that  judge th  righteously :  who  his  own  self  bare  our 
sins  in  his  body  upon  the  tree,  that  we,  having  died  unto  sins, 
might  live  unto  righteousness;  by  whose  stripes  ye  were  healed. 
For  ye  were  going  astray  like  sheep ;  but  are  now  returned  unto  the 
Shepherd  and  Bishop  of  your  souls. 


Finally,  be  ye  all  likeminded,  compassionate,  loving  as  brethren, 
tenderhearted,  humbleminded :  not  rendering  evil  for  evil,  or 
reviling  for  reviling ;  but  contrariwise  blessing ;  for  hereunto  were 
ye  called,  that  ye  should  inherit  a  blessing.     For, 

He  that  would  love  life, 
And  see  good  days, 
Let  him  refrain  his  tongue  from  evil, 
And  his  lips  that  they  speak  no  guile: 
And  let  him  turn  away  from  evil,  and  do  good; 
Let  him  seek  peace,  and  pursue  it. 
For  the  eyes  of  the  Lord  are  upon  the  righteous, 
And  his  ears  unto  their  supplication : 
But  the  face  of  the  Lord  is  upon  them  that  do  evil. 
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And  who  is  he  that  will  harm  you,  if  ye  be  zealous  of  that  which  is 
good  ?  But  and  if  ye  should  suffer  for  righteousness'  sake,  blessed 
are  ye :  and  fear  not  their  fear,  neither  be  troubled ;  but  sanctify 
in  your  hearts  Christ  as  Lord :  being  ready  always  to  give  answer 
to  every  man  that  asketh  you  a  reason  concerning  the  hope  that  is 
in  you,  yet  with  meekness  and  fear:  having  a  good  conscience; 
that,  wherein  ye  are  spoken  against,  they  may  be  put  to  shame  who 
revile  your  good  manner  of  life  in  Christ.  For  it  is  better,  if  the 
will  of  God  should  so  will,  that  ye  suffer  for  well-doing  than  for  evil- 
doing.  Because  Christ  also  suffered  for  sins  once,  the  righteous 
for  the  unrighteous,  that  he  might  bring  us  to  God. 


The  end  of  all  things  is  at  hand :  be  ye  therefore  of  sound  mind, 
and  be  sober  unto  prayer :  above  all  things  being  fervent  in  your 
love  among  yourselves ;  for  love  covereth  a  multitude  of  sins : 
using  hospitality  one  to  another  without  murmuring  :  according  as 
each  hath  received  a  gift,  ministering  it  among  yourselves,  as  good 
stewards  of  the  manifold  grace  of  God;  if  any  man  speaketh, 
speaking  as  it  were  oracles  of  God ;  if  any  man  ministereth,  minis- 
tering as  of  the  strength  which  God  supplieth :  that  in  all  things 
God  may  be  glorified  through  Jesus  Christ,  whose  is  the  glory  and 
the  dominion  for  ever  and  ever.  Amen.  Beloved,  think  it  not 
strange  concerning  the  fiery  trial  among  you,  which  cometh  upon 
you  to  prove  you,  as  though  a  strange  thing  happened  unto  you : 
but  insomuch  as  ye  are  partakers  of  Christ's  sufferings,  rejoice; 
that  at  the  revelation  of  his  glory  also  ye  may  rejoice  with  exceed- 
ing joy.  If  ye  are  reproached  for  the  name  of  Christ,  blessed  are 
ye ;  because  the  Spirit  of  glory  and  the  Spirit  of  God  resteth  upon 
you.  For  let  none  of  you  suffer  as  a  murderer,  or  a  thief,  or  an  evil- 
doer, or  as  a  meddler  in  other  men's  matters :  but  if  a  man  suffer 
as  a  Christian,  let  him  not  be  ashamed ;  but  let  him  glorify  God  in 
this  name.  For  the  time  is  come  for  judgement  to  begin  at  the 
house  of  God :  and  if  it  begin  first  at  us,  what  shall  be  the  end  of 
them  that  obey  not  the  gospel  of  God?  And  if  the  righteous  is 
scarcely  saved,  where  shall  the  ungodly  and  sinner  appear  ?  Where- 
fore let  them  also  that  suffer  according  to  the  will  of  God  commit 
their  souls  in  well-doing  unto  a  faithful  Creator.     The  elders  there- 

368 


-98  II  Peter  and  Jude 

fore  among  you  I  exhort,  who  am  a  fellow-elder,  and  a  witness  of 
the  sufferings  of  Christ,  who  am  also  a  partaker  of  the  glory  that 
shall  be  revealed :  Tend  the  flock  of  God  which  is  among  you, 
exercising  the  oversight,  not  of  constraint,  but  willingly,  according 
unto  God ;  nor  yet  for  filthy  lucre,  but  of  a  ready  mind ;  neither  as 
lording  it  over  the  charge  allotted  to  you,  but  making  yourselves 
ensamples  to  the  flock.  And  when  the  chief  Shepherd  shall  be 
manifested,  ye  shall  receive  the  crown  of  glory  that  fadeth  not  away. 
Likewise,  ye  younger,  be  subject  unto  the  elder.  Yea,  all  of  you 
gird  yourselves  with  humility,  to  serve  one  another :  for  God  resist- 
eth  the  proud,  but  giveth  grace  to  the  humble.  Humble  yourselves 
therefore  under  the  mighty  hand  of  God,  that  he  may  exalt  you  in 
due  time ;  casting  all  your  anxiety  upon  him,  because  he  careth  for 
you.  Be  sober,  be  watchful :  your  adversary  the  devil,  as  a  roar- 
ing lion,  walketh  about,  seeking  whom  he  may  devour:  whom 
withstand  stedfast  in  your  faith,  knowing  that  the  same  sufferings 
are  accomplished  in  your  brethren  who  are  in  the  world.  And  the 
God  of  all  grace,  who  called  you  unto  his  eternal  glory  in  Christ, 
after  that  ye  have  suffered  a  little  while,  shall  himself  perfect, 
stablish,  strengthen  you.  To  him  be  the  dominion  for  ever  and 
ever.     Amen. 


THE   SECOND   EPISTLE  OF  ST.   PETER 

AND 

THE  EPISTLE  OF   ST.   JUDE 

It  is  necessary  to  take  these  two  epistles  together,  because  there  is  a 
section  of  considerable  length  which  is  common  to  both.  The  common 
matter  does  not  appear  as  identical  in  the  two  writings.  It  is  incorporated 
in  the  two  epistles ;  its  different  parts  appearing  in  different  order,  and 
interwoven  with  the  language  of  the  two  writers ;  there  are  variations 
in  details,  but  the  substance  is  unmistakable.  It  is  a  scathing  denuncia- 
tion of  heretical  teachers,  who,  like  a  plague  spot,  have  been  corrupting 
the  churches.  The  suggestion  is  of  a  manifesto,  perhaps  drawn  up  by 
one  of  the  two  apostles,  or  by  others,  intended  to  be  circulated  as  a 
warning  among  the  churches  by  elders  v/ho  would  add  words  of  their  own 
to  enforce  it.  It  may  be  interesting  to  note  how  the  common  matter 
appears  in  the  two  epistles. 

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In  Peter 

But  there  arose  false  prophets 
also  among  the  people,  as  among 
you  also  there  shall  be  false  teach- 
ers, who  shall  privily  bring  in  de- 
structive   heresies,    denying    even 
the    Master    that    bought    them, 
bringing    upon    themselves    swift 
destruction.     And  many  shall  fol- 
low   their    lascivious    doings,    by 
reason  of  whom  the  way  of  the 
truth  shall  be  evil  spoken  of ;  and 
in    covetousness    shall   they   with 
feigned  words  make  merchandise 
of  you.  .  .  .     Chiefly  them  that 
walk  after  the  flesh  in  the  lust  of 
defilement,  and  despise  dominion. 
Daring,   self-willed,   they   tremble 
not  to  rail  at  dignities :     whereas 
angels,   though   greater  in   might 
and   power,    bring   not   a   railing 
judgement    against    them    before 
the  Lord.     But  these,  as  creatures 
without  reason,  born  mere  animals 
to  be  taken  and  destroyed,  raihng 
in  matters  whereof   they  are  ig- 
norant,  shall  in  their  destroying 
surely     be     destroyed,     suffering 
wrong  as  the  hire  of  wrong-doing ; 
men  that  count  it  pleasure  to  revel 
in  the  day-time,  spots  and  blem- 
ishes, revelling  in  their  love-feasts 
while  they  feast  with  you ;   having 
eyes  full  of  adultery,  and  that  can- 
not cease  from  sin;    enticing  un- 
stedfast   souls;      having   a   heart 
exercised  in  covetousness ;  children 
of  cursing ;  forsaking  the  right  way, 
they  went  astray,  having  followed 
the   way  of   Balaam   the   son   of 
Beor,  who  loved  the  hire  of  wrong- 


In  Jude 

For  there  are  certain  men  crept 
in  privily,  even  they  who  were  of 
old  set  forth  unto  this  condemna- 
tion,   ungodly    men,    turning    the 
grace  of  our  God  into  lascivious- 
ness,  and  denying  our  only  Master 
andLord,  Jesus  Christ.  .  .  .  These 
in  their  dreamings  defile  the  flesh, 
and  set  at  nought  dominion,  and 
rail    at    dignities.     But    Michael 
the    archangel,    when    contending 
with  the  devil  he  disputed  about 
the  body  of  Moses,  durst  not  bring 
against  him  a  railing  judgement, 
but  said.  The  Lord  rebuke  thee. 
But  these  rail  at  whatsoever  things 
they  know  not:     and  what  they 
understand     naturally,    like     the 
creatures  without  reason,  in  these 
things  are  they  destroyed.     Woe 
unto  them !    for  they  went  in  the 
way  of  Cain,  and  ran  riotously  in 
the  error  of  Balaam  for  hire,  and 
perished     in     the    gainsaying    of 
Korah.     These  are  they  who  are 
hidden  rocks   in  your  love-feasts 
when  they  feast  with  you,  shep- 
herds that  without  fear  feed  them- 
selves ;       clouds    without    water, 
carried  along  by  winds ;   autumn 
trees   without   fruit,    twice   dead, 
plucked   up   by   the   roots;     wild 
waves  of  the  sea,  foaming  out  their 
own  shame;  wandering  stars,   for 
whom  the  blackness  of  darkness 
hath  been  reserved  for  ever.  .  .  . 
These  are  murmurers,  complainers, 
walking  after  their  lusts  (and  their 
mouth    speaketh    great    swelling 
words),  shewing  respect  of  persons 


370 


doing,  but  he  was  rebuked  for  his 
own  transgression  —  a  dumb  ass 
spake  with  man's  voice  and  stayed 
the  madness  of  the  prophet.  These 
are  springs  without  water,  and 
mists  driven  by  a  storm ;  for  whom 
the  blackness  of  darkness  hath 
been  reserved.  For,  uttering  great 
swelling  words  of  vanity,  they 
entice  in  the  lusts  of  the  flesh,  by 
lasciviousness,  those  who  are  just 
escaping  from  them  that  live  in 
error;  promising  them  liberty, 
while  they  themselves  are  bondserv- 
ants of  corruption:  for  of  whom 
a  man  is  overcome,  of  the  same  is 
he  also  brought  into  bondage. 


^  II  Peter  and  Jude 

for  the  sake  of  advantage.  But 
ye,  beloved,  remember  ye  the 
words  which  have  been  spoken 
before  by  the  apostles  of  our  Lord 
Jesus  Christ ;  how  that  they  said 
to  you.  In  the  last  time  shall  be 
mockers,  walking  after  their  own 
ungodly  lusts.  These  are  they 
who  make  separations,  sensual, 
having  not  the  Spirit.  .  .  .  And 
on  some  have  mercy,  who  are  in 
doubt;  and  some  save,  snatching 
them  out  of  the  fire ;  and  on  some 
have  mercy  with  fear ;  hating  even 
the  garment  spotted  by  the  flesh. 


The  main  purpose  of  both  epistles  is  this  scathing  denunciation  of 
corrupting  heresies. 

Jude  supports  the  manifesto  by  examples  taken  from  the  history  of 
fallen  angels,  from  the  overthrow  of  Sodom,  and  of  certain  men  to  whom 
Enoch  prophesied.  Beyond  this  there  is  only  a  general  exhortation, 
to  "contend  earnestly  for  the  faith  which  was  once  for  all  delivered 
unto  the  saints." 

Peter  supports  the  denunciation  by  historical  examples  of  the  flood 
and  of  Sodom.  But  the  epistle  of  Peter  is  longer.  There  are  two  special 
features,  (i)  A  personal  appeal,  suitable  to  Peter  as  an  eyewitness  of 
the  life  of  Jesus,  now  grown  aged  in  the  work  of  the  church.  (2)  Ex- 
pectations, vividly  described,  of  the  final  judgment  upon  the  world ;  a 
judgment  not  the  less  sure  because  it  has  been  delayed  in  mercy,  to  give 
time  for  repentance. 


Passages  of  Peter 

And  I  think  it  right,  as  long  as  I  am  in  this  tabernacle,  to  stir  you 
up  by  putting  you  in  remembrance;  knowing  that  the  putting 
off  of  my  tabernacle  cometh  swiftly,  even  as  our  Lord  Jesus  Christ 
signified  unto  me.  Yea,  I  will  give  diligence  that  at  every  time 
ye  may  be  able  after  my  decease  to  call  these  things  to  remem- 
brance.    For  we  did  not  follow  cunningly  devised  fables,  when  we 

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The  Modern  Reader's  Bible  for  Schools  8«- 

made  known  unto  you  the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  we  were  eyewitnesses  of  his  majesty.  For  he  received 
from  God  the  Father  honour  and  glory,  when  there  came  such  a 
voice  to  him  from  the  excellent  glory.  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased :  and  this  voice  we  ourselves  heard  come 
out  of  heaven,  when  we  were  with  him  in  the  holy  mount.  And  we 
have  the  word  of  prophecy  made  more  sure ;  whereunto  ye  do  well 
that  ye  take  heed,  as  unto  a  lamp  shining  in  a  dark  place,  until  the 
day  dawn,  and  the  day-star  arise  in  your  hearts :  knowing  this  first, 
that  no  prophecy  of  scripture  is  of  private  interpretation ;  for  no 
prophecy  ever  came  by  the  will  of  man,  but  men  spake  from  God, 
being  moved  by  the  Holy  Ghost. 


This  is  now,  beloved,  the  second  epistle  that  I  write  unto  you ; 
and  in  both  of  them  I  stir  up  your  sincere  mind  by  putting  you  in 
remembrance;  that  ye  should  remember  the  words  which  were 
spoken  before  by  the  holy  prophets,  and  the  commandment  of  the 
Lord  and  Saviour  through  your  apostles :  knowing  this  first,  that 
in  the  last  days  mockers  shall  come  with  mockery,  walking  after 
their  own  lusts,  and  saying,  Wliere  is  the  promise  of  his  coming  ? 
for,  from  the  day  that  the  fathers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  creation.  For  this  they  wil- 
fully forget,  that  there  were  heavens  from  of  old,  and  an  earth  com- 
pacted out  of  water  and  amidst  water,  by  the  word  of  God;  by 
which  means  the  world  that  then  was,  being  overflowed  with  water, 
perished :  but  the  heavens  that  now  are,  and  the  earth,  by  the  same 
word  have  been  stored  up  for  fire,  being  reserved  against  the  day 
of  judgement  and  destruction  of  ungodly  men.  But  forget  not  this 
one  thing,  beloved,  that  one  day  is  with  the  Lord  as  a  thousand 
years,  and  a  thousand  years  as  one  day.  The  Lord  is  not  slack 
concerning  his  promise,  as  some  count  slackness;  but  is  long- 
suffering  to  you-ward,  not  wishing  that  any  should  perish,  but  that 
all  should  come  to  repentance.  But  the  day  of  the  Lord  will  come 
as  a  thief ;  in  the  which  the  heavens  shall  pass  away  with  a  great 
noise,  and  the  elements  shall  be  dissolved  with  fervent  heat,  and 
the  earth  and  the  works  that  are  therein  shall  be  burned  up.  Seeing 
that  these  things  are  thus  all  to  be  dissolved,  what  manner  of  per- 

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■^  Epistles  of  John 

sons  ought  ye  to  be  in  all  holy  living  and  godliness,  looking  for  and 
earnestly  desiring  the  coming  of  the  day  of  God,  by  reason  of  which 
the  heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat?  But,  according  to  his  promise,  we  look 
for  new  heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 
Wherefore,  beloved,  seeing  that  ye  look  for  these  things,  give 
diligence  that  ye  may  be  found  in  peace,  without  spot  and  blame- 
less in  his  sight.  And  account  that  the  longsuffering  of  our  Lord 
is  salvation. 


THE  THREE  EPISTLES  OF  ST.   JOHN 

The  first  may  be  entitled  The  Wisdom  of  St.  John.  Like  the  Epistle 
of  St.  James  it  is  a  collection  of  writings  on  wisdom ;  in  this  case  the  phi- 
losophy is  not  only  Christianized  wisdom,  but  it  is  further  imbued  with  a 
peculiar  tone  of  spiritual  tenderness  which  we  associate  with  *'the 
disciple  whom  Jesus  loved."  Unlike  the  Epistle  of  St.  James,  it  is  en- 
tirely lacking  in  epistolary  form,  whether  at  the  beginning  or  end.  In 
place  of  this  it  has  a  formal  prologue  and  epilogue,  summing  up  as  a  whole 
the  thought  which  in  the  rest  of  the  book  is  expressed  in  separate  essays, 
or  rather,  in  literary  forms  briefer  than  the  essay,  such  as  in  other  litera- 
ture are  called  'Thoughts.'  There  is  a  parallel  to  this  in  Old  Testament 
wisdom,  the  Book  of  Ecclesiastes  having  a  similar  prologue  and  epilogue, 
which  emphasize  as  a  whole  the  line  of  thought  illustrated  in  the  body 
of  the  book  by  essays  and  miscellaneous  sayings.  The  prologue  and 
epilogue  to  St.  John's  epistle,  with  a  selection  of  the  other  thoughts,  are 
given  below. 


WISDOM    (FIRST   EPISTLE)    OF    JOHN 

Prologue 

That  which  was  from  the  beginning,  that  which  we  have  heard,  that 
which  we  have  seen  with  our  eyes,  that  which  we  beheld,  and  our  hands 
handled,  concerning  the  Word  of  life :  {and  the  life  was  manifested, 
and  we  have  seen,  and  bear  witness,  and  declare  unto  you  the  life,  the 
eternal  life,  which  was  with  the  Father,  and  was  manifested  unto  us ;)  that 
which  we  have  seen  and  heard  declare  we  unto  you  also,  that  ye  also  may 

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The  Modern  Reader's  Bible  for  Schools  »- 

have  fellowship  with  us:  yea,  and  our  Jvlloivship  is  with  the  Father ^ 
and  with  his  Son  Jesus  Christ:  and  these  thini^s  we  ivrite  that  our 
joy  may  be  Juljillcd. 

Clean  si  Hi:,  from  Sin 

If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us.  If  we  confess  our  sins,  he  is  faithful  and  right- 
eous to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrijjjhteous- 
ness.  If  we  say  that  we  have  not  sinned,  we  make  him  a  liar,  and 
his  word  is  not  in  us.  My  little  cliildren,  these  things  write  1  unto 
you  that  ye  may  not  sin.  And  if  any  man  sin,  we  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous :  and  he  is  the  pro- 
pitiation for  our  sins ;  and  not  for  ours  only,  but  also  for  the  whole 
world. 

Love  of  the  World 

Love  not  the  world,  neither  tlie  tilings  that  are  in  the  world.  If 
any  man  love  the  world,  the  love  of  the  Father  is  not  in  him.  For 
all  that  is  in  the  world,  the  lust  of  the  llesh,  and  the  lust  of  the 
eyes,  and  the  vainglory  of  life,  is  not  of  the  Father,  but  is  of  the 
world.  And  the  world  passeth  away,  and  the  lust  thereof:  but 
he  that  doeth  the  will  of  God  abideth  for  ever. 


Sons  of  God 

If  ye  know  that  he  is  righteous,  ye  know  that  every  one  also  that 
doeth  righteousness  is  begotten  of  him.  Behold  what  manner  of 
love  the  Father  hath  bestowed  upon  us,  that  we  should  be  called 
children  of  God :  and  such  we  are.  For  this  cause  the  world 
knoweth  us  not,  because  it  knew  him  not.  Beloved,  now  are  we 
children  of  God,  and  it  is  not  yet  made  manifest  what  we  shall  be. 
We  know  that,  if  he  shall  be  manifested,  we  shall  be  like  him ;  for 
we  shall  see  him  even  as  he  is.  And  every  one  that  hath  this  hope 
set  on  him  purifieth  himself,  even  as  he  is  pure.  Every  one  that 
doeth  sin  doeth  also  lawlessness :  and  sin  is  lawlessness.  And  ye 
know  that  he  was  manifested  to  take  away  sins;  and  in  him  is  no 
sin.     Whosoever  abideth  in  him  sinneth  not :    whosoever  sinneth 

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■^  Epistles  of  John 

hath  not  seen  him,  neither  knoweth  him.  Little  children,  let  no 
man  lead  you  astray:  he  that  doeth  righteousness  is  righteous, 
even  as  he  is  righteous :  he  that  doeth  sin  is  of  the  devil ;  for  the 
devil  sinneth  from  the  beginning.  To  this  end  was  the  Son  of  God 
manifested,  that  he  might  destroy  the  works  of  the  devil.  Whoso- 
ever is  begotten  of  God  doeth  no  sin,  because  his  seed  abideth  in 
him,  and  he  cannot  sin,  because  he  is  begotten  of  God.  In  this 
the  children  of  God  arc  manifest,  and  the  children  of  the  devil: 
whosoever  doeth  not  righteousness  is  not  of  God,  neither  he  that 
loveth  not  his  brother.  For  this  is  the  message  which  ye  heard 
from  the  beginning,  that  we  should  love  one  another :  not  as  Cain 
was  of  the  evil  one,  and  slew  his  brother.  And  wherefore  slew  he 
him?     Because  his  works  were  evil,  and  his  brother's  righteous. 

Love  of  the  Brethren 

Marvel  not,  brethren,  if  the  world  hateth  you.  We  know  that 
we  have  passed  out  of  death  into  life,  because  we  love  the  brethren. 
He  that  loveth  not  abideth  in  death.  Whosoever  hateth  his 
brother  is  a  murderer :  and  ye  know  that  no  murderer  hath  eternal 
life  abiding  in  him.  Hereby  know  we  love,  because  he  laid  down 
his  life  for  us :  and  we  ought  to  lay  down  our  lives  for  the  brethren. 
But  whoso  hath  the  world's  goods,  and  beholdeth  his  brother  in 
need,  and  shutteth  up  his  compassion  from  him,  how  doth  the  love 
of  God  abide  in  him?  Little  children,  let  us  not  love  in  word, 
neither  with  the  tongue  ;  but  in  deed  and  truth.  Hereby  shall  we 
know  that  we  are  of  the  truth,  and.  shall  assure  our  heart  before 
him,  whereinsoever  our  heart  condemn  us ;  because  God  is  greater 
than  our  heart,  and  knoweth  all  things.  Beloved,  if  our  heart 
condemn  us  not,  we  have  boldness  toward  God;  and  whatsoever 
we  ask,  we  receive  of  him,  because  we  keep  his  commandments, 
and  do  the  things  that  are  pleasing  in  his  sight.  And  this  is  his 
commandment,  that  we  should  believe  in  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  even  as  he  gave  us  commandment. 

Love 

Beloved,  let  us  love  one  another :  for  love  is  of  God  ;  and  every 
one  that  loveth  is  begotten  of  God,  and  knoweth  God.     He  that 

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The  Modern  Reader's  Bible  for  Schools  8«- 

loveth  not  knoweth  not  God ;  for  God  is  love.  Herein  was  the  love 
of  God  manifested  in  us,  that  God  hath  sent  his  only  begotten  Son 
into  the  world,  that  we  might  live  through  him.  Herein  is  love, 
not  that  we  loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be 
the  propitiation  for  our  sins.  Beloved,  if  God  so  loved  us,  we  also 
ought  to  love  one  another.  No  man  hath  beheld  God  at  any  time  : 
if  we  love  one  another,  God  abide th  in  us,  and  his  love  is  perfected 
in  us  :  hereby  know  we  that  we  abide  in  him,  and  he  in  us,  because 
he  hath  given  us  of  his  Spirit.  And  we  have  beheld  and  bear  wit- 
ness that  the  Father  hath  sent  the  Son  to  be  the  Saviour  of  the 
world.  Whosoever  shall  confess  that  Jesus  is  the  Son  of  God,  God 
abideth  in  him,  and  he  in  God.  And  we  know  and  have  believed 
the  love  which  God  hath  in  us.  God  is  love  ;  and  he  that  abideth 
in  love  abideth  in  God,  and  God  abideth  in  him.  Herein  is  love 
made  perfect  with  us,  that  we  may  have  boldness  in  the  day  of 
judgement ;  because  as  he  is,  even  so  are  we  in  this  world.  There 
is  no  fear  in  love :  but  perfect  love  casteth  out  fear,  because  fear 
hath  punishment ;  and  he  that  feareth  is  not  made  perfect  in  love. 
We  love,  because  he  first  loved  us.  If  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  Har :  for  he  that  loveth  not  his  brother 
whom  he  hath  seen,  cannot  love  God  whom  he  hath  not  seen. 
And  this  commandment  have  we  from  him,  that  he  who  loveth 
God  love  his  brother  also. 


Epilogue 

WE  KNOW  that  whosoever  is  begotten  of  God  sinneth  not;  hut  he  that 
was  begotten  of  God  keepeth  him,  and  the  evil  one  toucheth  him  not. 

WE  KNOW  that  we  are  of  God,  and  the  whole  world  lieth  in  the  evil  one. 

And  WE  KNOW  that  the  Son  of  God  is  come,  and  hath  given  us  an  un- 
derstanding, that  we  know  him  that  is  true,  and  we  are  in  him  that  is 
true,  even  in  his  Son  Jesus  Christ. 

This  is  the  true  God,  and  eternal  life.  Little  children,  guard  your- 
selves from  idols. 

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-^  Epistles  of  John 

THE  SECOND  AND  THIRD  EPISTLES  OF  ST.  JOHN 

The  other  two  Epistles  of  St.  John  are  personal  letters,  Hke  the  epistle 
of  Paul  to  Philemon,  The  Second  Epistle  is  addressed  "  Unto  the  Elect 
Lady  and  her  children" ;  at  the  close  it  is  said,  "The  children  of  thine 
elect  sister  salute  thee."  The  brief  body  of  the  letter  expresses  the 
apostle's  joy  at  hearing  how  his  correspondent's  children  are  Vv^alking 
in  the  truth.  There  is  further  the  exhortation  "Love  one  another," 
and  a  warning  against  deceivers. 

The  Third  Epistle  is  addressed  to  "Gaius  the  beloved."  Brethren 
who  have  visited  the  apostle  have  borne  testimony  to  the  way  in  which 
Gains  "walks  in  the  truth."  In  particular,  the  apostle  encourages  this 
Gains  in  a  good  work  he  hears  him  to  be  doing,  that  of  showing  attention 
to  brethren  who  are  strangers,  and  bringing  them  forward  in  their 
missionary  journeys.  References  by  name  are  made,  favorable  and  un- 
favorable, to  certain  members  of  the  church.  John  expresses  a  hope  of 
shortly  seeing  Gains ;  and  the  epistle  closes  with  general  salutations. 


377 


THE    REVELATION    OF    ST.    JOHN 

The  final  book  of  the  New  Testament  is  different  in  kind  from  the  other 
books,  and  is  entitled  The  Revelation  of  St.  John.  This  book  seems  to 
join  on  to  the  succession  of  epistles  in  its  Prologue.  The  Prologue  is 
made  up  of  addresses,  clothed  with  something  of  epistolary  form,  to  the 
Seven  Churches  of  Asia.  But  these  addresses  differ  from  the  epistles 
in  the  fact  that  they  are  not  the  words  of  St.  John  himself,  but  words  he 
has  received  in  vision,  from  one  who  announces  himself  thus :  **I  am  the 
first  and  the  last,  and  the  Living  one ;  and  I  was  dead,  and  behold,  I 
am  alive  for  evermore,  and  I  have  the  keys  of  death  and  of  Hades." 
From  this  Prologue  the  book  enlarges  into  a  succession  of  Visions  which 
pass  before  the  eye  of  the  imagination ;  the  details  of  these  Visions  con- 
sisting in  symbolic  figures,  which  are  chiefly,  if  not  entirely,  echoes  of 
symbolism  in  Old  Testament  prophecy. 

Unfortunately,  this  last  book  of  the  New  Testament  has  been  the  sub- 
ject of  diverse  and  bewildering  interpretations,  to  a  degree  not  paralleled 
in  any  other  literary  work.  Perhaps  it  might  be  possible  to  reckon  up 
a  hundred  different  interpretations  of  this  one  book.  To  take  up  these 
diverse  interpretations  would  mean  going  into  theological  questions,  and 
questions  of  Biblical  interpretation,  and  would  be  out  of  place  in  a  work 
like  the  present,  which  appeals  to  the  general  reader  of  literature.  But 
there  is  one  element  in  this  book  of  Revelation  —  one  element  out  of 
many  —  which  can  hardly  be  the  subject  of  controversy,  and  which  must 
be  accepted  by  all  interpreters.  And  this  element  of  the  book  is  precisely 
what  is  needed  to  make  a  climax  to  the  New  Testament,  and  present  its 
whole  thought  as  a  unity. 

It  may  be  well  here  to  say  a  word  explaining  how  it  has  come  about 
that  this  book  should  be  the  subject  of  such  diverse  interpretation.  It 
is  a  book  of  Prophecy.  Now,  a  subtle  change  has  come  over  the  word 
'prophecy'  in  modern  times,  and  this  has  been  allowed  to  react  upon 
the  use  of  the  word  in  application  to  Scripture.  In  modern  English  the 
word '  prophecy '  simply  means  prediction.  So  fixed  is  this  use  of  the  word 
'prophecy'  that  it  is  often  supposed  to  be  implied  in  the  word  itself,  as 
if  pro-phecy  meant  pre-diction.  But  this  is  a  false  etymology.  The 
pro-  in  prophecy  is  not  the  pro-  which  means  beforehand,  as  in  programme, 
but  the  other  pro-  which  means  in  place  of,  as  in  pronoun.    As  a  pronoun 

378 


^Revelation  of  John 

is  a  word  used  in  place  of  a  noun,  so  a  prophet  is  one  who  speaks  in  place 
of  God :  a  mouthpiece  or  interpreter  of  God.  This  is  the  regular  use  of 
prophet  in  the  Old  Testament.  It  is  the  signification  of  the  Greek  word 
prophet;  and  also  of  the  Hebrew  words  which  in  the  Greek  Bible  (or 
Septuagint)  are  replaced  by  the  word  prophet.  To  quote  only  a  single 
authority:  ''Etymologically  it  is  certain  that  neither  prescience  nor 
prediction  are  implied  by  the  term  used  in  the  Hebrew,  Greek,  or  English 
language."  *  To  say  this  is  not  to  say  that  prophecy  may  not  predict. 
Any  kind  of  literature  may  predict ;  and  as  a  fact  Old  Testament 
prophecies  do  contain  predictions.  But  the  modern  change  in  the  usage 
of  this  word  has  led  to  overemphasis  upon  the  predictive  element  in  proph- 
ecy, which  has  obscured  other  and  more  spiritual  meanings  of  the  term. 

Leaving  then  to  controversial  literature  the  other  parts  of  this  book, 
we  may  fasten  our  attention  upon  that  which  is  its  essence.  Following 
immediately  upon  the  Prologue  we  are  ushered  into  the  world  of  super- 
natural vision.  In  language  echoing  the  Visions  of  Ezekiel  there  is 
brought  before  our  imagination  the  throne  of  Deity,  rising  out  of  the 
"glassy  sea  like  unto  crystal"  ;  He  that  sits  thereon  being  enshrined  in 
dazzling  glory.    Around  this  centre  various  Powers  are  paying  homage : 

l^ols,  i}0l2,  1[)0ls: 
m}t  HortJ  (gotJ,  Cfje  ^Imigfrts ; 
SSEijiclj  bias  anH  toljtcfj  is  anU  iwljiclj  is  ta  come. 

The  impression  left  is  of  an  eternity  which  includes  in  itself  past, 
present,  future. 

But  the  vision  becomes  modified  to  the  eye  of  the  seer.  In  the  hand 
of  Him  that  sits  upon  the  throne  is  seen  a  book ;  and  it  is  a  sealed  book ; 
close  sealed  with  seven  seals.  (This  expression  is  an  echo  from  Isaiah.) 
With  the  intensity  of  dream  emotion  the  seer  weeps  that  no  one  is  worthy 
to  open  the  book.  A  voice  of  comfort  is  heard  proclaiming  that  "the 
Lion  that  is  of  the  tribe  of  Judah,  the  Root  of  David,  hath  overcome,  to 
open  the  book  and  the  seven  seals  thereof."  (These  are  echoes  of  ex- 
pressions in  the  Old  Testament.)  In  contrast  with  what  these  words 
lead  the  mind  to  expect,  there  is  seen  "a  Lamb  standing  as  though  it  had 
been  slain."  This  echoes  the  great  passage  of  Isaiah  which  speaks  of 
one  led  as  a  lamb  to  the  slaughter,  and  John  the  Baptist's  word  of  his 
successor  as  the  lamb  of  God  that  taketh  away  the  sins  of  the  world. 
When  to  this  figure  of  the  Lamb  is  transferred  the  book  of  mystery,  all 
heaven's  adoration  is  transferred  with  it.  And  with  this  adoration  of  the 
Lamb  the  First  Vision  fades  away.    The  whole  symbolic  scene  leaves  a 

*  Smith's  Bible  Dictionary,  Article  Prophet. 
379 


The  Modern  Reader's  Bible  for  Schools  »- 

clear  impression.  Against  the  background  of  Eternity  is  seen  the  Mys- 
tery of  Time,  as  a  book  sealed  with  seven  seals ;  over  against  it  is  seen  the 
symbol  of  that  whereby  the  mystery  is  to  be  solved  —  the  Lamb  standing 
as  though  it  had  been  slain. 

Then  follows  a  succession  of  Visions,  with  their  mystic  emblems.  It 
is  in  the  details  of  these  emblematic  scenes  that  opportunity  is  found  for 
diversity  of  interpretation.  One  class  of  commentators  sees  in  these 
details  indications  of  successive  ages  extending  to  the  very  end  of  time. 
Another  school  reads  them  as  echoes  of  Old  Testament  prophecy  to  be 
brought  into  a  new  application.  However  these  are  understood,  there 
comes  a  point  which,  in  the  whole  movement  of  the  poem,  is  clearly  a 
climax.  At  the  point  in  question  the  symbolism  has  been  that  of  Seven 
Angels  with  their  Seven  Golden  Trumpets ;  as  the  Seven  Angels  succes- 
sively sound  with  their  trumpets  mystic  wonders  follow.  At  length  a 
great  voice  is  heard  proclaiming  that  "in  the  days  of  the  voice  of  the 
Seventh  Angel,  when  he  is  about  to  sound,  then  is  finished  the  mystery 
of  God,  according  to  the  good  tidings  which  he  declared  to  his  servants 
the  prophets."  This  Seventh  Angel  does  sound:  there  follow  "great 
voices  in  heaven"  — 

^ift  feingtiom  of  tljc  WiaxlQ  is  httamt 
©fje  Itingtiom  of  our  Eorti,  anU  of  \fis  Cfjrtst; 
^nti  ^t  sijall  reign  for  eiier  anti  t'otx. 

Whatever  else  there  may  be  in  the  book  of  Revelation,  its  climax  is  clearly 
this :  that  the  mystery  of  all  prophecy  is  unsealed  in  Christ ;  that  the 
whole  course  of  history  sums  up  in  the  kingdom  of  the  World  becoming 
the  kingdom  of  Christ. 

It  is  this  that  draws  the  whole  New  Testament  into  a  unity.  As  the 
books  of  the  New  Testament  have  followed  one  another  there  has  been  a 
continuous  enlargement  in  the  conception  they  present  of  Jesus  Christ. 
In  the  gospels  he  is  pronounced  the  Christ,  king  of  the  kingdom  of  God 
on  earth.  In  the  epistles  the  conception  of  Jesus  is  still  widening.  Ro- 
mans emphasizes  the  union  of  Jew  and  Gentile  in  the  gospel  of  Jesus. 
In  Ephesians,  the  '  mystery  of  God '  from  the  beginning  of  things  is  revealed 
to  the  initiated  as  Jesus  Christ.  In  Colossians,  Jesus  is  the  'fulness  of 
the  godhead '  that  supersedes  thrones,  dominions,  principaUties,  powers. 
Hebrews  shows  the  Mosaic  law  as  only  a  preparation  for  the  higher  cove- 
nant of  Jesus.  Wisdom  literature  becomes  in  James  and  John  Chris- 
tianized wisdom.  The  fourth  gospel  sees  the  'Word'  of  Greek  philoso- 
phy take  flesh  and  blood  in  the  person  of  Jesus  Christ.  Revelation 
gathers  all  these  thoughts  together,  and  pronoimces  aU  mystery  unsealed 

380 


-^  Revelation  of  John 

in  Christ .  Similarly,  in  the  narrative  of  Acts  the  apostles  are  commissioned 
to  witness  for  Jesus,  from  Jerusalem  to  the  uttermost  part  of  the  earth. 
The  beginning  of  this  witness  can  be  narrated,  and  is  seen  for  ever  ex- 
tending. When  the  growing  world-evangelization  passes  beyond  the 
times  of  the  New  Testament,  its  end  is  presented  in  vision,  when  the  whole 
kingdom  of  the  world  has  become  the  kingdom  of  Christ. 


Prologue  to  the  Revelation  of  St.  John 

John:  To  the  Seven  Churches  which  are  in  Asia :  Grace  to  you 
and  peace,  from  him  which  is  and  which  was  and  which  is  to 
come ;  and  from  the  Seven  Spirits  which  are  before  his  throne ; 
and  from  Jesus  Christ,  who  is  the  faithful  witness,  the  first- 
born of  the  dead,  and  the  ruler  of  the  kings  of  the  earth.  Unto 
him  that  loveth  us,  and  loosed  us  from  our  sins  by  his  blood; 
and  he  made  us  to  be  a  kingdom,  to  be  priests  unto  his  God  and 
Father:  to  him  be  the  glory  and  the  dominion  for  ever  and  ever. 
Amen. 

Behold,  he  cometh  with  the  clouds ; 

And  every  eye  shall  see  him, 

And  they  which  pierced  him ; 

And  all  the  tribes  of  the  earth  shall  mourn  over  him. 
Even  so.     Amen. 

I  am  the  Alpha  and  the  Omega,  saith  the  Lord  God, 

Which  is. 

And  which  was, 

And  which  is  to  come, 
The  Almighty. 

I  John,  your  brother  and  partaker  with  you  in  the  tribulation 
and  kingdom  and  patience  which  are  in  Jesus,  was  in  the  isle  that 
is  called  Patmos,  for  the  word  of  God  and  the  testimony  of  Jesus. 
I  was  in  the  Spirit  on  the  Lord's  day,  and  I  heard  behind  me  a  great 
voice,  as  of  a  trumpet  saying :  What  thou  seest,  write  in  a  book, 
and  send  it  to  the  seven  churches ;  unto  Ephesus,  and  unto  Smyrna, 
and  unto  Pergamum,  and  unto  Thyatira,  and  unto  Sardis,  and  unto 
Philadelphia,  and  unto  Laodicea.     And  I  turned  to  see  the  voice 

381 


The  Modern  Reader's  Bible  for  Schools  Be- 

which  spake  with  me.  And  having  turned,  I  saw  seven  golden 
candlesticks ;  and  in  the  midst  of  the  candlesticks  one  like  unto  a 
son  of  man,  clothed  with  a  garment  down  to  the  foot,  and  girt 
about  at  the  breasts  with  a  golden  girdle.  And  his  head  and  his 
hair  were  white  as  white  wool,  white  as  snow ;  and  his  eyes  were 
as  a  flame  of  fire  ;  and  his  feet  like  unto  burnished  brass,  as  if  it  had 
been  refined  in  a  furnace ;  and  his  voice  as  the  voice  of  many  waters. 
And  he  had  in  his  right  hand  seven  stars ;  and  out  of  his  mouth 
proceeded  a  sharp  two-edged  sword ;  and  his  countenance  was  as 
the  sun  shineth  in  his  strength.  And  when  I  saw  him  I  fell  at  his 
feet  as  one  dead.  And  he  laid  his  right  hand  upon  me,  saying  :  Fear 
not ;  I  am  the  first  and  the  last,  and  the  Living  one ;  and  I  was 
dead,  and  behold,  I  am  alive  for  evermore,  and  I  have  the  keys  of 
death  and  of  Hades.  Write,  therefore,  the  things  which  thou  saw- 
est,  and  the  things  w^hich  are,  and  the  things  which  shall  come  to 
pass  hereafter ;  the  mystery  of  the  seven  stars  which  thou  sawest 
in  my  right  hand,  and  the  seven  golden  candlesticks.  The  seven 
stars  are  the  angels  of  the  seven  churches :  and  the  seven  candle- 
sticks are  seven  churches. 

To  the  Angel  of  the  Church  in  Ephesus  Write: 

These  things  saith  he  that  holdeth  the  seven  stars  in  his  right  hand, 
he  that  walketh  in  the  midst  of  the  seven  golden  candlesticks : 

I  know  thy  works,  and  thy  toil  and  patience,  and  that  thou 
canst  not  bear  evil  men,  and  didst  try  them  which  call  themselves 
apostles,  and  they  are  not,  and  didst  find  them  false ;  and  thou 
hast  patience,  and  didst  bear  for  my  name's  sake,  and  hast  not 
grown  weary.  But  I  have  this  against  thee,  that  thou  didst 
leave  thy  first  love.  Remember,  therefore,  from  whence  thou 
art  fallen,  and  repent,  and  do  the  first  works ;  or  else  I  come 
to  thee,  and  will  move  thy  candlestick  out  of  its  place,  except 
thou  repent.  But  this  thou  hast,  that  thou  hatest  the  works 
of  the  Nicolaitans,  which  I  also  hate. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches.  To  him  that  overcome th,  to  him  will  I  give  to  eat  of 
the  tree  of  life,  which  is  in  the  Paradise  of  God. 

382 


-^  Revelation  of  John 

And  to  the  Angel  of  the  Church  in  Smyrna  Write: 

These  things  saith  the  first  and  the  last,  which  was  dead,  and  lived 
again : 

I  know  thy  tribulation,  and  thy  poverty  (but  thou  art  rich), 
and  the  blasphemy  of  them  which  say  they  are  Jews,  and 
they  are  not,  but  are  a  synagogue  of  Satan.  Fear  not  the 
things  which  thou  art  about  to  suffer:  behold,  the  devil  is 
about  to  cast  some  of  you  into  prison,  that  ye  may  be  tried ; 
and  ye  shall  have  tribulation  ten  days.  Be  thou  faithful  unto 
death,  and  I  will  give  thee  the  crown  of  life. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches.  He  that  overcometh  shall  not  be  hurt  of  the  second 
death. 

And  to  the  Angel  of  the  Church  in  Pergamum  Write: 
These  things  saith  he  that  hath  the  sharp  two-edged  sword : 

I  know  where  thou  dwellest,  even  where  Satan's  throne  is : 
and  thou  boldest  fast  my  name,  and  didst  not  deny  my  faith, 
even  in  the  days  of  Antipas  my  witness,  my  faithful  one,  who 
was  killed  among  you,  where  Satan  dwelleth.  But  I  have  a 
few  things  against  thee,  because  thou  hast  there  some  that 
hold  the  teaching  of  Balaam,  who  taught  Balak  to  cast  a  stum- 
blingblock  before  the  children  of  Israel,  to  eat  things  sacrificed 
to  idols,  and  to  commit  fornication.  So  hast  thou  also  some 
that  hold  the  teaching  of  the  Nicolaitans  in  like  manner. 
Repent  therefore ;  or  else  I  come  to  thee  quickly,  and  I  will 
make  war  against  them  with  the  sword  of  my  mouth. 

He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches.  To  him  that  overcometh,  to  him  will  I  give  of  the  hidden 
manna,  and  I  will  give  him  a  white  stone,  and  upon  the  stone  a  new 
name  written,  which  no  one  knoweth  but  he  that  receiveth  it. 

And  to  the  Angel  of  the  Church  in  Thyatira  Write: 

These  things  saith  the  Son  of  God,  who  hath  his  eyes  like  a  flame 
of  fire,  and  his  feet  are  like  unto  burnished  brass : 

383 


The  Modern  Reader's  Bible  for  Schools  »- 

I  know  thy  works,  and  thy  love  and  faith  and  ministry  and 
patience,  and  that  thy  last  works  are  more  than  the  first.  But 
I  have  this  against  thee,  that  thou  sufferest  the  woman  Jezebel, 
which  calleth  herself  a  prophetess;  and  she  teacheth  and 
seduceth  my  servants  to  commit  fornication,  and  to  eat  things 
sacrificed  to  idols.  And  I  gave  her  time  that  she  should  re- 
pent ;  and  she  willeth  not  to  repent  of  her  fornication.  But 
to  you  I  say,  to  the  rest  that  are  in  Thyatira,  as  many  as  have 
not  this  teaching,  which  know  not  the  deep  things  of  Satan, 
as  they  say ;  I  cast  upon  you  none  other  burden.  Howbeit 
that  which  ye  have,  hold  fast  till  I  come. 

And  he  that  overcometh,  and  he  that  keepeth  my  works  unto  the 
end,  to  him  will  I  give  authority  over  the  nations :  and  he  shall 
rule  them  with  a  rod  of  iron,  as  the  vessels  of  the  potter  are  broken 
to  shivers ;  as  I  also  have  received  of  my  Father :  and  I  will  give 
him  the  morning  star.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches. 

And  to  the  Angel  of  the  Church  in  Sardis  Write: 

These  things  saith  he  that  hath  the  seven  Spirits  of  God,  and  the 
seven  stars : 

I  know  thy  works,  that  thou  hast  a  name  that  thou  livest, 
and  thou  art  dead.  Be  thou  watchful,  and  stablish  the  things 
that  remain,  which  were  ready  to  die:  for  I  have  found 
no  works  of  thine  fulfilled  before  my  God.  Remember  there- 
fore how  thou  hast  received  and  didst  hear ;  and  keep  it,  and 
repent.  If  therefore  thou  shalt  not  watch,  I  will  come  as  a 
thief,  and  thou  shalt  not  know  what  hour  I  will  come  upon 
thee.  But  thou  hast  a  few  names  in  Sardis  which  did  not 
defile  their  garments :  and  they  shall  walk  with  me  in  white ; 
for  they  are  worthy. 

He  that  overcometh  shall  thus  be  arrayed  in  white  garments ;  and 
I  will  in  no  wise  blot  his  name  out  of  the  book  of  life,  and  I  will  con- 
fess his  name  before  my  Father,  and  before  his  angels.  He  that 
hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the  churches. 

384 


-^  Revelation  of  John 

And  to  the  Angel  of  the  Church  in  Philadelphia  Write: 

These  things  saith  he  that  is  holy,  he  that  is  true,  he  that  hath  the 
key  of  David,  he  that  openeth,  and  none  shall  shut,  and  that 
shutteth,  and  none  openeth : 

I  know  thy  works  (behold,  I  have  set  before  thee  a  door 
opened,  which  none  can  shut),  that  thou  hast  a  little  power, 
and  didst  keep  my  word,  and  didst  not  deny  my  name.  Be- 
hold, I  give  of  the  synagogue  of  Satan,  of  them  which  say  they 
are  Jews,  and  they  are  not,  but  do  lie ;  behold,  I  will  make 
them  to  come  and  worship  before  thy  feet,  and  to  know  that 
I  have  loved  thee.  Because  thou  didst  keep  the  word  of  my 
patience,  I  also  mil  keep  thee  from  the  hour  of  trial,  that  hour 
which  is  to  come  upon  the  whole  world,  to  try  them  that  dwell 
upon  the  earth,  I  come  quickly :  hold  fast  that  which  thou 
hast,  that  no  one  take  thy  crown. 

He  that  overcometh,  I  will  make  him  a  pillar  in  the  temple  of  my 
God,  and  he  shall  go  out  thence  no  more  :  and  I  will  write  upon  him 
the  name  of  my  God,  and  the  name  of  the  city  of  my  God,  the 
new  Jerusalem,  which  cometh  down  out  of  heaven  from  my  God, 
and  mine  own  new  name.  He  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  to  the  churches. 

And  to  the  Angel  of  the  Church  in  Laodicea  Write: 

These  things  saith  the  Amen,  the  faithful  and  true  witness,  the  be- 
ginning of  the  creation  of  God : 

I  know  thy  works,  that  thou  art  neither  cold  nor  hot:  I 
would  thou  wert  cold  or  hot.  So  because  thou  art  lukewarm, 
and  neither  hot  nor  cold,  I  will  spew  thee  out  of  my  mouth. 
Because  thou  sayest,  I  am  rich,  and  have  gotten  riches,  and 
have  need  of  nothing;  and  knowest  not  that  thou  art  the 
wretched  one  and  miserable  and  poor  and  blind  and  naked : 
I  counsel  thee  to  buy  of  me  gold  refined  by  fire,  that  thou 
mayest  become  rich ;  and  white  garments,  that  thou  mayest 
clothe  thyself,  and  that  the  shame  of  thy  nakedness  be  not 
made  manifest ;  and  eyesalve  to  anoint  thine  eyes,  that  thou 
mayest  see.     As  many  as  I  love,  I  reprove  and  chasten :    be 

2C  38s 


The  Modern  Reader's  Bible  for  Schools  B^ 

zealous  therefore,  and  repent.  Behold,  I  stand  at  the  door 
and  knock :  if  any  man  hear  my  voice  and  open  the  door,  I 
will  come  in  to  him,  and  will  sup  with  him,  and  he  with  me. 

He  that  overcometh,  I  will  give  to  him  to  sit  down  with  me  in 
my  throne,  as  I  also  overcame,  and  sat  down  with  my  Father  in  his 
throne.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to 
the  churches. 

The  First  Vision 

After  these  things  I  saw,  and  behold,  a  door  opened  in  heaven, 
and  the  first  voice  which  I  heard,  a  voice  as  of  a  trumpet  speaking 
with  me,  one  saying,  'Come  up  hither,  and  I  will  shew  thee  the 
things  which  must  come  to  pass  hereafter.' 

Straightway  I  was  in  the  Spirit :  and  behold,  there  was  a  throne 
set  in  heaven,  and  one  sitting  upon  the  throne ;  and  he  that  sat  was 
to  look  upon  like  a  jasper  stone  and  a  sardius  :  and  there  was  a  rain- 
bow round  about  the  throne,  like  an  emerald  to  look  upon.  And 
round  about  the  throne  were  four  and  twenty  thrones  :  and  upon  the 
thrones  I  saw  four  and  twenty  elders  sitting,  arrayed  in  white 
garments;  and  on  their  heads  crowns  of  gold.  And  out  of  the 
throne  proceed  lightnings  and  voices  and  thunders.  And  there 
were  seven  lamps  of  fire  burning  before  the  throne,  which  are  the 
seven  Spirits  of  God;  and  before  the  throne,  as  it  were  a  glassy 
sea  like  unto  crystal ;  and  in  the  midst  of  the  throne,  and  round 
about  the  throne,  four  living  creatures  full  of  eyes  before  and  be- 
hind. And  the  first  creature  was  like  a  lion,  and  the  second  creature 
like  a  calf,  and  the  third  creature  had  a  face  as  of  a  man,  and  the 
fourth  creature  was  like  a  flying  eagle.  And  the  four  living  crea- 
tures, having  each  one  of  them  six  wings,  are  full  of  eyes  round 
about  and  within :  and  they  have  no  rest  day  and  night,  saying, 

l^ols,  fjolg,  ijolg: 
K\)c  ILorti  (gon,  Eljt  ^Imigfjtg; 
®5!Sfjicfj  bias  anti  toljicfj  ts  anti  irljicij  is  to  come* 

And  when  the  living  creatures  shall  give  glory  and  honour  and 
thanks  to  him  that  sitteth  on  the  throne,  to  him  that  liveth  for  ever 
and  ever,  the  four  and  twenty  elders  shall  fall  down  before  him  that 

386 


-9S  Revelation  of  John 

sitteth  on  the  throne,  and  shall  worship  him  that  liveth  for  ever 
and  ever,  and  shall  cast  their  crowns  before  the  throne,  saying, 
'Worthy  art  thou,  our  Lord  and  our  God,  to  receive  the  glory 
and  the  honour  and  the  power :  for  thou  didst  create  all  things, 
and  because  of  thy  will  they  were,  and  were  created.' 

And  I  saw  in  the  right  hand  of  him  that  sat  on  the  throne  a  book 
written  within  and  on  the  back,  close  sealed  with  seven  seals. 
And  I  saw  a  strong  angel  proclaiming  with  a  great  voice,  'Who 
is  worthy  to  open  the  book,  and  to  loose  the  seals  thereof  ? '  And 
no  one  in  the  heaven,  or  on  the  earth,  or  under  the  earth,  was  able 
to  open  the  book,  or  to  look  thereon.  And  I  wept  much,  because 
no  one  was  found  worthy  to  open  the  book,  or  to  look  thereon : 
and  one  of  the  elders  saith  unto  me,  '  Weep  not :  behold,  the  Lion 
that  is  of  the  tribe  of  Judah,  the  Root  of  David,  hath  overcome,  to 
open  the  book  and  the  seven  seals  thereof.' 

And  I  saw  in  the  midst  of  the  throne  and  of  the  four  living  crea- 
tures, and  in  the  midst  of  the  elders,  a  Lamb  standing,  as  though  it 
had  been  slain,  having  seven  horns,  and  seven  eyes,  which  are  the 
seven  Spirits  of  God,  sent  forth  into  all  the  earth.  And  he  came, 
and  he  taketh  it  out  of  the  right  hand  of  him  that  sat  on  the  throne. 
And  when  he  had  taken  the  book,  the  four  living  creatures  and  the 
four  and  twenty  elders  fell  down  before  the  Lamb,  having  each  one 
a  harp,  and  golden  bowls  full  of  incense,  which  are  the  prayers  of 
the  saints.  And  they  sing  a  new  song,  saying,  'Worthy  art  thou 
to  take  the  book,  and  to  open  the  seals  thereof:  for  thou  wast 
slain,  and  didst  purchase  unto  God  with  thy  blood  men  of  every 
tribe,  and  tongue,  and  people,  and  nation,  and  madest  them  to  be 
unto  our  God  a  kingdom  and  priests ;  and  they  reign  upon  the 
earth.'  And  I  saw,  and  I  heard  a  voice  of  many  angels  round 
about  the  throne  and  the  living  creatures  and  the  elders;  and 
the  number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands;  saying  with  a  great  voice,  'Worthy  is 
the  Lamb  that  hath  been  slain  to  receive  the  power,  and  riches, 
and  wisdom,  and  might,  and  honour,  and  glory,  and  blessing.' 
And  every  created  thing  which  is  in  the  heaven,  and  on  the  earth, 
and  under  the  earth,  and  on  the  sea,  and  all  things  that  are  in  them, 
heard  I  saying,  'Unto  him  that  sitteth  on  the  throne,  and  unto 
the  Lamb,  be  the  blessing,  and  the  honour,  and  the  glory,  and 

387 


The  Modern  Reader's  Bible  for  Schools  8<^ 

the  dominion,  for  ever  and  ever.'     And  the  four  living  creatures 
said,  Amen.     And  the  elders  fell  down  and  worshipped. 


From  the  Third  Vision  1 

And  the  angel  which  I  saw  standing  upon  the  sea  and  upon  the 
earth  lifted  up  his  right  hand  to  heaven,  and  sware  by  him  that 

liveth  for  ever  and  ever,  who  created  the  heaven  and  the  things  ; 

that  are  therein,  and  the  earth  and  the  things  that  are  therein,  and  i 

the  sea  and  the  things  that  are  therein,  that  there  shall  be  time  no  i 

longer :   but  in  the  days  of  the  voice  of  the  seventh  angel,  when  he  ! 
is  about  to  sound,  then  is  finished  the  mystery  of  God,  according 

to  the  good  tidings  which  he  declared  to  his  servants  the  prophets.  i 

! 

And  the  seventh  angel  sounded ;  and  there  followed  great  voices  I 

in  heaven,  and  they  said,  —  j 

Z\)t  ftingtiom  of  tfje  WKaxla  is  become  j 

STije  littngtiom  of  our  llorti,  anti  of  \jis  Cfjrist ;  1 

^xiQ  M^  sljall  reign  for  eber  anti  eber.  J 


388 


NOTES 

The  reader  will  observe  that  the  Notes  which  follow  are  of  two  kinds.  \ 

(j)  Notes  to  Particular  Books  of  Scripture  ;  and  (2)  General  Notes  j 

(commencing  page  425)  on  points  common  to  many  books.  1 


NOTES   TO   PARTICULAR   BOOKS 
Gospel  of  St.  Mark 

Compare  the  Introduction,  pages  12  to  15.  It  is  suggested  that  this 
gospel  should  be  read  as  a  succession  of  separate  incidents,  each  a  vivid 
picture  of  Jesus  and  his  ministry.  Care  should  be  taken  to  note  the  many- 
graphic  details,  such  as  bespeak  the  narrative  of  an  eyewitness.  The 
continuous  story  of  Jesus,  and  the  significance  of  particular  incidents  in 
the  whole  ministry  of  Jesus,  will  best  be  studied  in  the  other  gospels. 

What  few  notes  are  here  offered  are  arranged  according  to  the  sections 
as  numbered  in  the  text.  The  titles  afiixed  to  each  section  will  usually 
be  sufi&cient  to  suggest  its  spirit  and  connection  with  other  sections. 

Introductory.  The  wording  of  this  section,  with  its  absence  of  details, 
suggests  its  introductory  character.  It  reads  like  a  memorandum  of 
headings,  to  be  expanded  by  an  evangelist  in  his  oral  instruction. 

i.  And  straightway  they  left  the  nets  :  note  the  continual  recurrence  of 
this  word  straightway  as  a  characteristic  of  Mark's  gospel.  It  is  a  sort  of 
narrative  formula,  like  the  modern  story-teller's  And  so — .  A  man  with 
an  unclean  spirit  :  compare  General  Note  i,  page  425. 

ii.  And  he  sternly  charged  him.  .  .  .  See  thou  say  nothing  :  compare 
General  Note  2,  page  425. 

iii.  Many  publicans  and  sinners.  The  publicans  were,  strictly  speak- 
ing, Roman  capitaHsts  who  farmed  the  customs,  and  so  had  a  motive  for 
extortion,  in  order  to  make  their  investment  profitable.  But  the  word 
covers  their  agents,  the  actual  collectors.  As  the  latter  would  usually  be 
natives  of  the  country,  they  were  specially  unpopular,  being  regarded  as 
unpatriotic  as  well  as  extortionate.  The  word  sinners  is  applied  to  social 
outcasts.  —  Pharisees  .  .  .    Herodians  :    compare  Introduction,  page  8. 

V.  He  is  beside  himself  .  .  .  He  hath  Beelzebub  :  compare  General 
Note  I,  page  425.  —  Unto  you  is  given  the  mystery  of  the  kingdom  of  God. 
See  General  Note  on  the  word  mystery  (page  426).  The  disciples  are  re- 
garded as  the  initiated :  for  those  outside,  the  mystic  parable  corresponds 
to  the  outward  show  or  ritual. 

vi.  Send  us  into  the  swine  :  compare  General  Note  i,  page  425.  —  A 
tumult,  and  many  weeping  and  wailing  greatly.  The  reference  is  to  the 
"  mourning  women  " :  professional  mourners,  spoken  of  in  Jeremiah 
(chapter  9),  who  would  be  called  in  for  funerals  and  similar  occasions. 
This  makes  more  inteUigible  the  words.  And  they  laughed  him  to  scorn. 

390 


-«  Notes  to  Mark 

viii.  The  connection  of  matter  in  this  section  seems  to  be  as  follows. 
The  enlarged  area  of  action  made  by  the  journey  of  the  apostles  brings 
the  fame  of  the  new  movement  to  the  ears  of  Herod :  the  mention  of  this 
name  leads  to  the  story  of  the  execution  of  John  the  Baptist.  The  return 
of  the  apostles  is  made  the  occasion  for  seeking  rest :  but  the  thronging 
of  the  multitudes  into  the  desert  prevents  this,  and  leads  to  the  miracle 
of  feeding.  Then  Jesus  seeks  rest  by  night,  and  on  his  return  to  the  dis- 
ciples occurs  the  miracle  on  the  sea.  On  his  arrival  on  the  other  side 
there  is  fresh  pressure  of  the  multitude,  and  so  we  pass  to  the  next  para- 
graph. —  They  understood  not  concerning  the  loaves  :  Dr.  Moffet  translates. 
They  had  not  understood  the  lesson  of  the  loaves.  Accustomed  only  to 
miracles  of  healing,  the  disciples  did  not  catch  the  idea  that  the  miraculous 
powers  of  Jesus  extended  to  other  kinds  of  marvels,  such  as  multiplying 
the  loaves,  or  walking  on  the  sea. 

ix.  The  Tradition  of  the  Elders.  Compare  Matthew,  page  167 ;  and  below, 
note  to  Matthew,  section  viii  (page  403). 

X.  It  is  not  meet  to  take  the  children's  bread  and  cast  it  to  the  dogs.  There 
is  nothing  of  insult  in  the  word  dogs.  Jesus  acts  on  a  fixed  principle  (as 
do  the  apostles  after  his  departure)  that  the  gospel  is  to  be  offered  first  to 
the  chosen  people,  and  when  they  reject  it  to  the  Gentiles.  Thus  Jesus 
says  in  effect :  Children  first,  and  then  the  dogs.  The  humorous  rejoinder 
of  the  foreign  woman  appeals  to  Jesus,  and  he  departs  from  his  usual 
practice. 

xii.  Why  doth  this  generation  seek  a  sign?  See  General  Note  6,  page  427. 
—  The  leaven  of  the  Pharisees  and  the  leaven  of  Herod.  Of  course,  Jesus 
uses  the  word  leaven  metaphorically,  for  the  corrupting  influence  of  the 
hyper-rehgious  Pharisees  and  the  worldly  Herod.  But  the  unappreciative 
disciples  (compare  section  vii)  understand  it  literally,  as  if  referring  to  lack 
of  bread.  The  point  of  the  words  that  follow  is  that  the  disciples  ought 
to  have  seen,  in  the  miracles  of  feeding,  that  the  miraculous  powers  of 
the  Master  were  independent  of  the  amount  of  bread  present  on  each 
occasion. 

xiv.  There  he  some  here  .  .  .  which  shall  in  no  wise  taste  of  death,  etc. 
Compare  Note  to  Matthew,  section  xi.  From  this  it  is  clear  that  Jesus,  in 
his  discourses  on  the  End  of  the  world,  puts  together  two  different  thoughts : 
(i)  the  end  of  the  world  in  the  ordinary  sense;  and  (2)  the  end  of  the  present 
(Jewish)  dispensation,  which  is  to  give  place  to  the  Kingdom  of  God  on  earth 
founded  by  Jesus.  His  Death  and  Resurrection,  and  the  Descent  of  the  Holy 
Spirit  on  the  day  of  Pentecost,  represent  this  latter  Kingdom  of  God  coming 
with  power.  —  Elijah  indeed  cometh  first :  Compare  Matthew,  page  141 ;  and 
Introduction,  page  10. 

XV.  For  every  one  shall  he  salted  with  fire,  etc.  The  two  great  purifying 
forces  are  salt  and  fire ;  the  latter  terrible  in  its  potency.  The  disciples 
are  to  be  the  salt  of  the  earth  (compare  Sermon  on  the  Mount,  page  145)  : 
but  what  if  the  purifying  force  has  lost  its  purity?  There  will  be  only  the 
purifying  force  of  the  final  judgment  to  which  all  are  Hable.     Be  at  peace 

391 


The  Modern  Reader's  Bible  for  Schools  »- 

one  with  another  :  what  they  need  to  purge  out  of  themselves  is  the  spirit 
of  jealous  rivalry  manifested  at  the  opening  of  the  incident. 

xviii.  Why  callest  thou  me  good?  Apparently  the  youth  had  spoken 
the  words  Good  Master  in  a  light  conventional  tone,  Hke  "  My  good  Sir," 
which  Jesus  resents  in  the  use  of  a  word  which  is  the  special  attribute  of 
God.  The  thought  is  akin  to  Jesus's  precept  in  Matthew  (page  146),  Let 
your  speech  he,    Yea,  yea  ;   etc. 

xviii.  It  is  easier  for  a  camel  to  go  through  a  needless  eye  :  evidently  some 
proverbial  expression  for  the  impossible.  One  explanation  is  that  needless- 
eye  was  a  name  for  the  small  door  in  a  city  gate  which  foot  passengers  would 
use ;  a  camel  would  need  the  whole  gate  to  be  opened.  Other  interpreters 
read  cable  instead  of  camel,  the  words  being  almost  identical  in  the  Greek. 

xix.  Jesus  was  going  before  them  :  and  they  were  amazed  ;  and  they  that 
followed  were  afraid.  These  words  throw  a  striking  light  upon  what  makes 
the  fourth  section  of  Luke's  gospel,  and  is  there  treated  at  length.  Jesus, 
having  been  recognized  as  Christ  (King)  of  the  Kingdom  of  God,  makes  a 
steady  advance  upon  Jerusalem,  seat  of  the  old  dispensation,  bringing  about 
a  crisis  which  will  end  in  his  crucifixion.  This  whole  section  of  Mark 
brings  out  vividly  the  spirit  of  the  incident. 

xxi.  Ye  shall  find  a  colt,  etc.  The  purpose  of  all  this  is  that  Jesus  may 
make  his  Entry  into  Jerusalem  in  the  royal  but  simple  state  pictured  by 
Old  Testament  prophets  for  their  ideal  king.  Compare  Zechariah,  chap- 
ter 9. 

xxii.  For  the  incident  of  the  Fig  Tree  compare  the  note  on  Matthew, 
below,  page  405. 

xxiv.  In  the  book  of  Moses,  in  the  place  concerning  the  Bush.  The 
reference  is  to  Exodus,  chapter  3  :  the  story  of  Moses  and  the  Burning 
Bush. 

xxvi.  The  subject  of  this  section  is  fully  treated  in  the  notes  on  Matthew, 
section  xi.  —  The  abomination  of  desolation  :  some  phrase  of  traditional 
prophecy,  no  doubt  familiar  to  the  readers  of  Mark.  Some  suppose  it 
to  refer  to  the  Roman  eagles  {i.e.,  standards). 

xxvii.     Judas  Iscariot :   see  General  Note  7,  page  427. 

xxix.  And  a  certain  young  man  followed  with  him  :  compare  Introduc- 
tion, pages  14-15.  Some  have  supposed  the  individual  to  be  Mark  himself. 
—  /  will  destroy  this  temple,  etc.  In  a  similar  incident  recorded  by  St.  John 
(page  205)  the  words  are  added.  But  he  spake  of  the  temple  of  his  body. 

xxxi.  Within  the  court,  which  is  the  Pratorium.  The  name  is  applied 
in  a  general  way  to  the  military  headquarters  of  the  Roman  governor.  — 
It  was  the  third  hour,  and  they  crucified  him  :  about  nine  in  the  morning. 
The  '  hours  '  were  twelfth  parts  of  the  time  between  sunrise  and  sunset, 
and  so  varied  with  the  time  of  the  year.  The  sixth  hour  would  thus  be 
about  noon,  and  the  ninth  hour  about  three  in  the  afternoon. 

Appendix.  Like  the  Introduction,  this  seems  a  summary  of  notes  on 
which  the  evangelist  might  enlarge. 

392  — 


^  Notes  to  Luke 


Gospel  of  St.  Luke 


Compare  the  Introduction  (pages  15  to  25),  especially  the  comparison 
between  the  gospels  of  Luke  and  Matthew. 

Except  the  fourth  section,  which  as  largely  made  up  of  matter  special 
to  Luke  needs  close  attention,  it  is  well  to  read  this  gospel  quickly  as  a 
continuous  story,  leaving  the  significance  of  particular  incidents  to  be 
studied  in  the  gospel  of  St.  Matthew.  The  marginal  headings  are  intended 
to  keep  before  the  reader  the  general  drift  of  the  narrative. 

The  Notes  that  follow  are  arranged  according  to  the  sections  indicated 
in  the  text,  and  pages  of  particular  passages. 

Preface 

This  has  been  fully  discussed  in  the  Introduction,  pages  11-12. 


Page  79.  In  the  spirit  and  power  of  Elijah  :  compare  General  Note 
on  John  the  Baptist  (page  428). 

Page  84.  This  child  is  set  for  the  falling  and  rising  tip  of  many  in  Israel^ 
etc.  Simeon  has  an  inspired  foresight  of  the  revolution  to  be  accomplished 
by  the  work  of  Jesus  —  especially,  that  it  is  a  spiritual  revolution :  that 
thoughts  out  of  many  hearts  may  he  revealed. 

UI 

Page  88.  And  he  came  to  Nazareth.  Compare  Isaiah,  chapter  61,  for  this 
important  incident,  in  which  Jesus  identifies  himself  with  the  "  Redeemer  " 
of  Old  Testament  prophecy. 

Page  89.  A  man  which  had  a  spirit  of  an  unclean  devil :  compare  Gen- 
eral Note  I,  page  425. 

Page  95.  He  began  to  say  unto  the  multitudes  concerning  John  :  com- 
pare General  Note  on  John  the  Baptist  (page  428). 

Page  96.  And  all  the  people  .  .  .  justified  God  .  .  .  wisdom  is  justi- 
fied of  all  her  childreti.  The  force  of  the  word  justified  is  that  the  people 
gave  their  verdict  (so  to  speak)  on  the  side  of  God,  by  being  baptized,  in 
contrast  with  the  Pharisees.  For  the  typically  worldly  classes,  and  their 
indecision,  the  image  is  that  of  children's  games  :  they  cannot  agree  whether 
to  play  funeral  or  wedding,  and  so  there  is  no  play  at  all.  It  takes  a  son 
of  wisdom  to  recognize  wisdom  when  he  sees  it. 

Page  97.  Unto  you  it  is  given  to  know  the  mysteries  of  the  kingdom  of 
God  :  the  disciples  are  "  the  initiated,"  in  comparison  with  the  outside 
public.  See  General  Note  4,  page  426.  — Page  98.  And  no  man  when  he 
hath  lighted  a  lamp  covereth  it  with  a  vessel  :  the  special  instruction  is  given 
to  "  the  initiated  "  only  on  the  condition  of  its  being  made  pubHc  to  others. 

393 


The  Modern  Reader's  Bible  for  Schools  »- 

Page  101.  There  he  some  of  them  that  stand  here  which  shall  in  no  wise 
taste  of  death  :  compare  page  170,  and  Note  to  similar  passage  of  Mark  (page 

390- 

IV 

This  fourth  section  needs  special  attention,  as  containing  a  good  deal  of 
matter  peculiar  to  Luke.  What  appears  incidentally  in  other  gospels  is 
here  made  a  main  division  in  the  life  of  Jesus  (compare  Introduction,  pages 
24-25).  As  king  of  the  Kingdom  of  God  on  earth  Jesus  at  last  makes  an 
advance  on  Jerusalem  as  seat  of  the  Old  Dispensation,  bringing  about  the 
conflict  between  the  Old  and  the  New  in  which  his  life  is  to  be  sacrificed. 

Note  :  (i)  It  is  a  formal  advance  :  he  stedfastly  set  his  face  to  go  to  Jeru- 
salem. With  this  compare  the  striking  words  of  Mark  (page  60)  :  And 
they  were  in  the  way,  going  up  to  Jerusalem  ;  and  Jesus  was  going  before 
them:  and  they  were  amazed  ;  and  they  that  followed  were  afraid.  (2)  Mes- 
sengers are  sent  forward  to  spread  the  news  of  this  advance ;  crowds  come 
pouring  in.  Jesus  recognizes  the  spread  of  the  kingdom;  and  thankfully 
acquiesces  in  the  fact  that  it  is  the  lowly,  not  the  great,  who  are  joining 
this  advance.  (3)  These  crowds  are  enthusiastic  as  to  the  revelation  of 
the  kingdom  expected  in  Jerusalem.  But  their  ideas  are  the  old  Jewish 
anticipations  of  a  military  conquest :  Jesus  seeks  to  draw  their  thoughts  from 
mammon  to  a  spiritual  kingdom  within  men's  hearts.  It  is  a  generation 
looking  for  miraculous  '  signs  '  from  heaven :  the  '  sign  '  they  need  is  the 
*  sign  of  Jonah,'  who  stands  as  perpetual  symbol  of  repentance  as  prepara- 
tion for  God's  mercies.  (4)  Jesus  knows  that  this  is  a  crisis  in  which  his 
own  death  will  be  a  part  (page  iii)  :  /  have  a  baptism  to  be  baptized  with  :  he 
preaches  the  doctrine  of  the  Cross,  the  suffering  which  is  the  price  of  spiritual 
victory.  (5)  Opposition  is  encountered,  and  attempts  to  stop  this  advance 
to  Jerusalem;  some  Pharisees,  indecisive,  offer  hospitahty.  (6)  The 
character  of  the  swelling  crowds  is  noticeable :  the  presence  of  outcasts 
draws  special  parables,  of  which  the  Parable  of  the  Prodigal  Son  is  the 
type.  (7)  The  excitement  of  the  crowds  is  visibly  increasing  as  the  ad- 
vance draws  nearer  and  nearer  to  Jerusalem.  (8)  Besides  these  special 
points,  varied  wayside  incidents  are  noted.  —  The  marginal  headings  keep 
the  drift  of  the  narrative  clear. 

Page  106.  By  Beelzebub  the  prince  of  the  devils  casteth  he  out  devils.  For 
the  whole  paragraph  compare  General  Note  i,  page  425. —  The  unclean 
spirit  when  he  is  gone  out  of  the  man,  etc.  The  whole  ministry  of  Jesus  is  based 
upon  the  idea  of  healing :  to  him  the  most  hopeless  of  all  cases  is  that  of  these 
Pharisees  who  set  themselves  in  antagonism  to  the  spirit  of  healing  itself; 
even  if  it  were  possible  to  heal  such,  they  would  at  once  seek  uncleanness 
again. 

Page  111.  As  thou  art  going  with  thine  adversary  before  the  magistrate. 
The  drift  of  the  whole  discourse  is  that  the  multitude  should  count  the 
cost  of  what  they  are  doing,  advancing  to  Jerusalem  in  order  to  bring 
about  a  crisis.     Common  sense  [Why  even  of  yourselves  judge  ye  not  what 

394 


-^  Notes  to  Luke 

is  right?]  should  teach  them  to  stop  before  it  prove  too  late.  Illustrations 
are  added  (i)  from  weather  signs,  (2)  from  legal  troubles. 

Page  112,  The  Galilee ans  whose  blood  Pilate  had  mingled  with  their 
sacrifices  .  .  .  those  eighteen  upon  whom  the  tower  in  Siloam  fell  :  nothing 
is  known  of  these  two  incidents  beyond  what  the  text  suggests. 

Page  112.  Parable  of  the  Barren  Fig  Tree  :  compare  note  on  Matthew, 
below,  page  405. 

Page  117.  Make  to  yourselves  friends  by  means  of  the  mammon  of  un- 
righteousness. This  phrase  does  not  imply  wealth  unlawfully  obtained, 
but  simply  wealth  in  itself,  without  reference  one  way  or  another  to  right- 
eousness. The  injunction  is  something  like  one  of  Bacon's,  that  means 
are  to  be  spent  upon  studies,  and  not  studies  used  to  get  means.  Where 
the  wealth  exists,  let  it  be  apphed  to  spiritual  uses,  with  their  spiritual 
rewards. 

Page  118.  The  gospel  .  .  .  is  preached,  and  every  man  enter eth  violently 
into  it.  This  is  part  of  the  effort  of  Jesus  to  check  the  enthusiasm  of  the 
crowds,  as  based  upon  false  expectations.  They  had  once  been  partizans 
of  the  law  and  the  prophets ;  now  they  are  crowding  into  the  new  kingdom 
of  the  gospel :  but  let  them  understand  that  this  gospel  is  no  relaxation  of 
the  law,  but  the  reverse. 

Page  118.  Parable  of  the  Rich  Man  and  Lazarus.  Note  that  this  is  a 
parable,  and  not  a  revelation  of  the  future.  Current  conceptions  of  this 
life  and  of  Hades  [the  unseen  world]  are  used  to  point  contrasts.  Between 
us  and  you  there  is  a  great  gulf  fixed  :  compare  Introduction,  page  22,  and 
Matthew,  page  188:  the  continual  sifting  between  good  and  evil  reaches  a 
final  division  which  can  not  be  bridged  over. 

Page  120.  The  kingdom  of  God  cometh  not  with  observation.  In  the 
paragraph  as  a  whole  two  trains  of  thought  are  mingling:  (i)  Jesus's 
effort  to  recall  the  thoughts  of  his  followers  from  the  external  kingdom 
they  are  expecting  to  the  spiritual  kingdom  within  the  hearts  of  men; 
(2)  the  final  overthrow  of  the  Old  Dispensation  and  triumph  of  the  new 
kingdom  of  God.  Compare  Note  on  Matthew,  page  178  (below,  page  405). 
— Remember  Lot's  wife.  As  the  household  of  Lot  fled  from  the  descending 
fire,  Lot's  wife  looked  back,  and  became  a  pillar  of  salt.     [Genesis  19.] 

Page  121.  Good  Master,  what  shall  I  do  ...  It  is  easier  for  a  camel  to 
enter  in  through  a  needle's  eye  :   compare  note  on  Mark,  section  xviii. 

V,   VI 

Page  127.  Revelation  of  the  End  of  Things.  Compare  Note  on 
Matthew,  section  xi,  below,  page  406. 

Page  129.  And  Satan  entered  into  Judas  who  was  called  Iscariot :  see 
General  Note  7,  page  427. 

Page  131.  And  they  said.  Lord,  behold,  here  are  two  swords.  ...  It  is 
enough.  Jesus  has  sought  to  bring  home  to  the  Disciples  that  the  even 
tenor  of  their  life  is  to  give  place  to  a  supreme  crisis.     The  disciples  do 

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The  Modern  Reader's  Bible  for  Schools  »► 

not  understand,  and  t,ake  his  metaphor  of  weapons  literally.  Jesus  gives 
up  the  attempt  to  explain,  and  leads  the  way  to  the  Mount  of  Olives. 

Page  133.  He  sent  him  unto  Herod.  ...  And  Herod  and  Pilate  became 
friends  :   see  General  Note  5,  page  426. 

Page  134.  //  they  do  these  things  in  the  green  tree,  what  shall  be  done  in 
the  dry?  The  crucifixion  of  Jesus  is  but  the  beginning  of  the  horrors  that 
will  fall  upon  Jerusalem. 

Gospel  of  St.  Matthew 

The  general  character  of  this  gospel,  and  especially  the  comparison  be- 
tween Matthew  and  Luke,  have  been  fully  discussed  in  the  Introduction 
(pages  15-25). 

It  is  best  to  study  this  gospel,  not  as  a  story,  but  as  a  philosophical 
commentary  on  the  life  and  ministry  of  Jesus.  Sayings  and  incidents  are 
drawn  from  different  parts  of  the  life  of  Jesus,  and  brought  together  accord- 
ing to  their  internal  connection.  The  main  idea  is  the  development  of 
the  kingdom  of  God  on  earth.  The  marginal  headings  appended  to  the 
text  keep  the  connection  of  matter  before  the  reader's  mind. 

The  Notes  that  follow  are  arranged  according  to  the  sections  and  sub- 
sections of  the  text. 

I,  II 

Page  140.  Behold,  the  virgin  shall  be  with  child,  etc.  For  this,  and  other 
quotations  from  the  Old  Testament  which  follow  throughout  these  sections, 
compare  Introduction,  page  24. 

Page  140.     In  the  days  of  Herod  the  King  :  see  General  Note  5,  page  426. 

Page  142.  That  he  should  be  called  a  Nasarene  :  the  reference  has  not 
been  identified.  Some  suppose  Nazarene  to  be  a  common  term  of  re- 
proach (compare,  "  Out  of  Gahlee  ariseth  no  prophet  "),  and  that  the 
reference  is  to  such  passages  as  "  Despised  and  rejected  of  men  "  in  Isaiah. 

Ill 

After  a  few  sentences  describing  the  opening  of  Jesus's  ministry,  this 
section  is  wholly  occupied  with  the  collection  of  sayings  which  has  come 
to  be  known  as  '  The  Sermon  on  the  Mount.'  The  general  suggestion  is 
that  it  is  a  collection  from  several  discourses,  many  of  them  delivered  very 
likely  from  a  hill  slope,  as  a  favourite  mode  of  public  speaking,  and  drawn 
together  into  their  present  arrangement  by  the  evangelist  as  a  full  type  of 
the  teaching  of  Jesus  in  the  early  part  of  his  ministry.  The  sayings  are 
sayings  of  Jesus;  the  arrangement  is  that  of  St.  Matthew.  This  explains 
the  occurrence  in  St.  Luke's  gospel  of  a  collection  of  sayings  having  so 
much  in  common  with  the  present  collection  as  to  suggest  identity ;  yet 
much  briefer,  different  in  form,  and  associated  with  different  surroundings. 
Compare  Introduction,  pages  15  ff. 

396 


^  Notes  to  Matthew 

The  arrangement  adopted  by  St.  Matthew  is  that  of  a  literary  form  very 
common  in  Wisdom  literature.  It  may  be  called  the  '  Maxim  '  [compare 
page  i6] :  and  consists  of  a  proverb  sentence  by  way  of  text,  followed  by 
a  prose  comment  or  expansion.  These  '  maxims  '  form  a  characteristic  part 
of  wisdom  literature.  The  whole  discourse  in  St.  Matthew's  arrangement 
falls  into  seven  sections :  six  are  expansions  each  of  a  single  saying,  expres- 
sive of  some  fundamental  conception  of  the  new  kingdom.  The  seventh 
section  is  miscellaneous :  strings  of  disconnected  sayings  following  more 
connected  argument  are  a  highly  characteristic  feature  of  Wisdom  Utera- 
ture.  The  number  of  sayings  in  this  seventh  section  are  seven,  and  the 
opening  section  has  a  sevenfold  expansion  of  its  text :  this  domination  of 
Matthew's  writings  by  the  number  seven  has  been  noted  in  the  Introduc- 
tion. 

i.  In  accordance  with  the  general  scheme  of  the  whole  discourse,  this 
first  section  must  be  read,  not  as  a  string  of  eight  beatitudes,  but  as  a  single 
beatitude  with  a  sevenfold  expansion.  The  beatitude  brings  forward  a 
leading  conception  of  Christ's  new  kingdom :  the  way  in  which  it  is  to  re- 
verse accepted  ideas  of  what  is  greatness.  Thus  the  significance  of  the 
term  poor  in  spirit  must  be  looked  for  in  the  seven  applications  into  which 
it  is  expanded : 

mourning  —  in  contrast  with  gaiety  : 

the  meek  —  in  contrast  with  the  territorial  magnate  : 

they  that  hunger  and  thirst  after  righteousness  :  the  sense  of  higher 
spiritual  attainments  to  be  sought  —  in  contrast  to  Pharisaic 
satisfaction  with  external  righteousness :  the  contrast  of  the  publi- 
can and  the  Pharisee : 

the  merciful  —  in  contrast  with  the  oppressor  : 

the  pure  in  heart  —  in  contrast  with  the  worldly :  the  thought  of 
Psalms  xxiv  and  xv.  As  these  psalms  describe  such  purity  as  prepa- 
ration for  God's  house,  the  conclusion  here  is  natural,  they  shall 
see  God  : 

the  peacemaker  —  in  contrast  with  the  warrior  : 

finally,  with  full  details  bearing  upon  those  addressed  :  the  persecuted 
—  in  contrast  with  his  persecutor. 

ii.  The  significance  is  clear :  Salt  is  not  food,  but  that  which  is  used 
to  keep  food  wholesome;  if  the  church  is  ceasing  to  influence  the  world  its 
very  raison  d'etre  is  gone. 

iii.  Ye  are  the  light  of  the  world.  Of  this  gnomic  saying  a  twofold  appli- 
cation is  made :  (i)  As  you  are  the  world's  spiritual  leaders,  no  action  of 
yours  can  escape  observation.  —  (2)  It  is  the  function  of  light  to  shine : 
unless  you  make  goodness  attractive  to  outsiders  you  are  failing  in  your 
mission. 

iv.  The  new  kingdom  is  not  a  relaxation  of  the  law,  but  a  carrying  of 
it  on  to  its  perfection.  —  Agree  with  thine  adversary  .  .  .  thou  shall  by  no 
means  come  out,  etc.      This  whole  passage  is  not  a  fresh  command,  but 

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The  Modern  Reader's  Bible  for  Schools  »- 

an  illustration.  The  theme  has  been  anger,  and  its  rising  stages  of  inten- 
sity. This  is  illustrated  by  the  successive  stages  of  legal  process :  subdue 
anger  in  the  early  stage,  and  so  escape  the  bitter  end. 

V.  The  text  is  the  heavenly  and  not  the  earthward  reference  of  all 
spiritual  acts.  —  Our  Father  which  art  in  heaven,  etc.  The  structure  of  this 
first  part  of  the  Lord's  Prayer  is  important  for  the  exact  sense.  As  ordi- 
narily printed  the  passage  is  made  a  scries  of  separate  petitions :  Hallowed 
be  thy  name.  Thy  kingdom  come.  Thy  will  be  done  as  in  heaven  so  on  earth. 
By  this  arrangement  the  words  as  in  heaven,  etc.,  are  made  to  apply  only 
to  the  last  petition,  Thy  will  be  done.  I  have  printed  the  whole  as  an 
'  envelope  figure,'  which  connects  the  beginning  and  the  end  with  all  that 
comes  between ;  thus  the  full  sense  implied  is,  Hallowed  be  thy  name,  as 
in  heaven,  so  on  earth  —  Thy  kingdom  come,  as  in  heaven,  so  on  earth  —  Thy 
will  be  done,  as  in  heaven,  so  on  earth. 

vi.  The  lamp  of  the  body  is  the  eye.  That  which  we  '  have  an  eye  to  ' 
is  what  gives  the  hght  of  purpose  to  all  our  actions  ;  if  the  very  Hght-making 
part  of  us  be  darkness,  what  must  be  the  gloom  of  the  rest  of  us  (the  dark- 
ness). 

vii.  As  remarked  above,  this  section  is  made  up  of  seven  miscellaneous 
sayings.  —  In  the  second  of  them  parallelism  of  structure  is  an  important 
light  upon  exact  meaning.  As  printed  in  the  text  it  will  be  observed  that 
the  first  and  fourth  lines  have  common  indentation,  and  again  the  second 
and  third;    thus  the  sense  is : 

Give  not  that  which  is  holy  unto  the  dogs. 
Neither  cast  your  pearls  before  the  swine  : 
Lest  haply  they  [the  swine]  trample  them  under  their  feet, 

And  [the  dogs]  turn  and  rend  you. 

Throw  a  bone,  if  you  want  to  propitiate  a  dog :  if  you  throw  him  some- 
thing sacred,  he  will  smell  at  it  a  moment  and  then  be  at  you.  So,  cast 
pearls  to  swine  and  they  will  trample  them  without  deigning  to  notice. 
The  application  in  both  cases  is  to  want  of  spiritual  appreciation :  spiritual 
things  must  be  spiritually  discerned. 

IV 

In  this,  as  in  all  sections,  we  have  general  incidents  of  teaching  and  heal- 
ing :  and  especially,  works  of  power.  The  distinctiveness  of  section  IV 
is  however  clear,  (i)  It  contains  the  P'irst  Impressions  made  by  the 
ministry  of  Jesus:  especially  the  teaching  with  authority  in  contrast  with 
the  Scribes,  whose  teaching  would  be  quotations  of  learned  opinions  on 
various  sides  of  a  question.  —  (2)  With  this  we  have  the  Gathering  of  Dis- 
ciples: the  incident  of  the  scribe,  in  view  of  the  future  hostiUty  of  this 
class,  suggests  the  eagerness  with  which  the  call  was  being  responded  to.  — 
(3)  There  are  also  Hints  of  the  Antagonism  that  was  about  to  manifest 
itself :    the  words  to  the  centurion  suggest  how  the  Gentiles  were  about 

398 


-^  Notes  to  Matthew 

to  welcome  what  the  children  of  the  kingdom  would  reject ;  then,  a  whole 
city  is  offended ;  then  we  have  questionings  as  to  forgiveness  of  sins,  eating 
in  company  with  outcasts,  abstinence  from  fasting.  The  section  reaches 
an  appropriate  conclusion  In  an  incident  which  rouses  the  multitude  to 
enthusiasm,  and  calls  from  Pharisees  mutterings  of  the  thought  which  was 
hereafter  to  be  their  great  blasphemy. 

Page  151.  See  thou  tell  no  man  :  but  .  .  .  shew  thyself  to  the  priest,  etc. 
Compare  General  Note  2,  page  425,  The  latter  part  of  the  command  illus- 
trates the  care  with  which  Jesus  avoids  a  conflict  with  the  existing  ecclesias- 
tical system,  so  far  as  this  is  innocent :  compare  (page  182)  The  scribes  and 
the  Pharisees  sit  on  Moses'  seat  :  all  things  therefore  whatsoever  they  bid  you 
these  do  and  observe.  It  is  part  of  his  fixed  purpose  to  extend  his  kingdom  to 
the  Gentiles  through  the  chosen  people,  if  they  will  accept  the  duty ;  and 
this  explains  the  words  to  the  Canaanite  woman  (page  53),  and  the  charge 
to  the  Apostles  (page  137),  as  well  as  the  Ascension  charge  which  is  the 
basis  of  the  Acts  of  the  Apostles. 


The  Commission  to  the  Apostles,  which  is  the  subject  of  this  section,  is 
an  excellent  illustration  of  the  principle  underlying  the  whole  of  St.  Mat- 
thew's writing,  how  he  gathers  from  various  parts  of  Christ's  Hfe  sayings 
which  he  masses  together  at  the  point  where  they  will  be  most  effective. 
The  Commission  in  the  other  gospels  is  brief.  But  Mark  seems  to  speak 
of  more  than  one  expedition  of  the  twelve ;  Luke  records  this  and  also  a 
similar  expedition  of  seventy :  the  suggestion  is  that  Christ  sent  out  many 
such  expeditions.  Significant  portions  of  the  charge  appear  in  the  other 
gospels  in  connection  with  the  expeditions  :  Matthew  once  for  all  gives  a  full 
and  elaborate  commission.  It  has  the  sevenfold  division  which  is  his  strong 
characteristic : 

1.  Limitation  to  Israel. 

2.  The  two  works  of  preaching  and  healing. 

3.  It  is  not  a  hired  ministry. 

4.  On  the  other  hand,  it  is  not  to  be  at  the  cost  of  the  missionary :   simple 

hospitality  is  to  be  accepted. 

5.  Attitude  to  the  inevitable  opposition. 

6.  Great  doctrine  of  the  kingdom :    outwardly  a  kingdom  of  peace  it 

brings  spiritual  warfare  into  every  household. 

7.  For  those  accepting  the  word  reward  is  certain,  but  it  is  spiritual  [a 

prophet's  reward]. 

Page  156.  For  there  is  nothing  covered  that  shall  not  be  revealed,  etc.  The 
general  connection  makes  these  words,  not  a  promise  to  the  apostles,  but  a 
restatement  of  their  duty.  They  are  fearlessly  to  exercise  their  function 
of  being  the  light  of  the  world ;  for  the  special  privileges  Icompare  the  whole 

399 


The  Modern  Reader's  Bible  for  Schools  8<- 

of  section  VII  and  its  indication  of  an  inner  circle  and  doctrine]  which  have 
been  accorded  them  have  been  given  on  the  express  condition  that  they 
shall  impart  to  others  what  has  been  spoken  to  them  in  the  privacy  of  the 
circle  of  disciples.  That  this  is  the  connection  of  thought  is  clear  from  the 
fact  that  in  Mark  (page  45)  the  words  There  is  nothing  hid,  etc.  directly 
follow  the  image  of  the  lamp  or  candle,  significant  of  the  function  of  the 
disciples  to  make  their  doctrine  known. 


VI 

I  have  entitled  this  section  '  The  Growing  Isolation  of  Jesus  and  his 
Ministry.'  Successive  sections  bring  out  his  reluctant  separation  from  the 
ministry  of  John,  greatest  of  ministers,  yet  still  outside  the  kingdom  of 
heaven  —  his  separation  from  the  might  and  wisdom  of  the  cities :  he 
thankfully  turns  to  the  meek  and  lowly  —  his  separation  from  the  Phari- 
saic doctrine  of  the  Sabbath,  most  distinctive  of  Jewish  institutions  — 
open  antagonism  to  the  now  open  blasphemy  of  the  Pharisees,  and  the  ap- 
peal of  other  scribes  and  Pharisees  for  physical  and  not  spiritual  wonders.  — 
As  a  climax  to  this  section,  Matthew  records  here  a  sense  of  separation  even 
from  mother  and  brethren  in  response  to  the  call  of  his  divine  mission. 

Page  158.  Art  thou  he  that  cometh,  etc.  The  suggestion  is  an  impatience 
on  the  part  of  John  the  Baptist  for  some  grand  assertion  of  Messiahship; 
the  reports  of  Jesus  were  not  the  works  of  the  Christ  which  he  was  expecting. 
The  answer  of  Jesus  is,  as  always,  an  appeal  to  spiritual  evidence :  healing 
and  good  tidings,  not  wonders.  The  final  words  bid  John  not  make  an 
offence  of  this  confinement  of  miracle  to  works  of  mercy. 

In  the  discourse  that  follows  Jesus  does  enthusiastic  justice  to  the 
grandeur  of  John,  yet  recognises  his  ministry  as  below  the  kingdom  of 
Heaven.  —  The  kingdom  of  heaven  suffereth  violence  .  .  .  all  the  prophets 
and  the  law  prophesied  until  John  :  the  period  of  passive  acquiescence  in  a 
law  and  external  righteousness  gives  place,  with  John,  to  a  period  in  which 
righteousness  must  be  active,  nay,  a  violent  pressing  in  to  the  kingdom. 
This  is  the  general  spirit  of  the  fourth  maxim  of  the  Sermon  on  the  Mount. 

Page  158.  It  is  like  unto  children.  ...  And  wisdom  is  justified  by 
her  children.  The  image  is  of  children's  games :  they  cannot  agree  among 
themselves  whether  to  play  funeral  or  wedding,  and  the  sport  is  spoiled. 
Meanwhile,  both  in  John's  ministry  and  Christ's,  those  who  are  children 
of  Wisdom  recognise  the  truth.  [Compare  the  use  of  justified  in  Luke 
(page  96) :  the  people  .  .  .  justified  God,  gave  their  verdict  on  his  side,  in 
contrast  with  the  Pharisees  and  lawyers,  who  rejected  the  counsel  of  God.] 

Page  159.  All  things  have  been  delivered  unto  me  of  my  Father.  The 
connection  of  thought  seems  to  be  this :  he  has  just  recognised  his  rejec- 
tion by  the  great ;  by  the  authority  committed  to  him  from  the  Father  he 
solemnly  turns  from  the  strong  to  the  humble :  Come  unto  me,  all  ye  that 
labour,  etc. 

400 


^  Notes  to  Matthew 

Page  160.  Open  antagonism  of  the  Pharisees.  The  internal  connec- 
tion of  this  section  is  important.  The  incident  is  opened  by  the  bold  words 
of  some  Pharisees,  ascribing  to  demonic  agency  Christ's  casting  out  of 
demons.  After  calmly  exposing  the  self-contradiction  of  the  suggestion, 
Jesus,  with  gathering  indignation,  goes  on  to  denounce  this  as  worse  than 
antagonism  to  himself,  being  nothing  less  than  blasphemy  against  the 
Divine  Spirit  of  Healing,  which  is  to  Jesus  the  highest  spiritual  evidence.  — 
It  shall  not  he  forgiven  him,  neither  in  this  "world,  nor  in  that  which  is  to  come  : 
these  words  are  not  a  threat,  but  picture  the  hopeless  state  of  such  blasphem- 
ers [compare  {Mark  page  44)  :  is  guilty  of  an  eternal  sin] ;  antagonism 
to  the  spirit  of  healing  is  manifestly  unhealable.  —  Either  ma-ke  the  tree 
good,  etc.  .  .  .  every  idle  word  that  men  shall  speak,  etc. ;  the  argument 
continues :  such  blasphemy  implies  an  inward  unsoundness  deeper  than 
their  words  [possibly  idle  words  suggests  violent  things  said  in  the  heat  of 
controversy] ;  though  even  their  words  will  be  an  element  in  the  judgment. 
Another  body  of  the  opponents  interrupt,  clamouring  for  a  '  sign  '  [Luke 
in  a  similar  passage  on  the  same  incident  has  a  sign  from  heaven,  i.e.  beyond 
the  power  of  magic].  Originally,  the  '  sign  of  the  prophet  '  was  the  symbol 
or  emblem  which  constituted  the  text  of  his  discourse,  such  as  the  soiled 
girdle  of  Jeremiah,  or  the  potter's  bottle  which  he  broke  in  token  of  the 
coming  doom  of  the  chosen  people.  But  as  some  of  these  signs  came  mi- 
raculously (e.g.  in  Amos's  visions),  there  grew  in  time  a  greater  interest  in  the 
miraculous  sign  than  in  the  spiritual  truth  of  which  it  was  the  vehicle.  Such 
decadence  in  the  attitude  to  prophecy  is  precisely  what  Jesus  sets  himself 
steadily  to  oppose  —  the  mere  wonder  at  miraculous  power  taking  the  place 
of  recognition  of  the  spiritual  grace  of  healing ;  he  sets  himself  to  suppress 
the  natural  fame  of  his  healing  wonders.  Accordingly  the  demand  at  this 
point  for  a  '  sign  '  is  a  less  pronounced  form  of  the  previous  blasphemy ;  it 
is  a  rejection  of  the  supreme  spiritual  evidence  implied  in  healing  powers, 
and  a  preference  for  the  vulgar  exercise  of  mere  physical  power.  It  is 
treated  accordingly  as  an  evidence  of  spiritual  degeneration  [an  evil  and 
adulterous  generation] :  and  for  a  '  sign  '  Jesus  goes  back  to  the  true  meaning 
of  the  term  and  offers  the  '  sign  of  Jonah,'  the  great  symbol  of  preaching 
and  repentance.  To  this  is  added  the  Queen  of  Sheba,  great  symbol  of 
sitting  at  the  feet  of  Wisdom.  Addressing  both  bodies  of  objectors  at 
once,  Jesus  then  speaks  the  parable  which  has  application  to  the  evil  at  the 
root  of  both  —  the  rejection  of  the  supreme  spirit  of  healing  :  the  inherently 
unclean  spirit,  returning  to  his  cleansed  home,  makes  it  the  home  of  yet 
greater  uncleanness. 

Page  161 :  footnote.  I  understand  the  words,  For  as  Jonah  was  three 
days  and  three  nights  in  the  belly  of  the  whale,  etc.,  to  be  from  St.  Matthew 
or  others,  and  not  part  of  the  discourse  of  Jesus,  (i)  The  '  sign  of  Jonah ' 
occurs  three  times  [here,  and  again  in  Matthew,  page  169,  and  in  Ltike,  page  107] : 
only  in  this  passage  is  there  any  reference  to  the  incident  of  the  whale.  In 
all  three  passages  the  natural  meaning  of  the  '  sign  of  Jonah  '  is  that  he  is  a 
sign  of  repentance  to  the  Ninevites :  this  is  put  positively,  and  twice  over,  in 
2  D  401 


The  Modern  Reader's  Bible  for  Schools  9«^ 

the  passage  of  Luke;  while  the  strongly  rhetorical  cast,  both  of  the  present 
passage  and  that  in  Luke,  makes  the  intrusion  of  a  different  image  most 
unhkely.  — (2)  Again,  a  reference  to  the  death  and  resurrection  of  Christ 
at  this  point  is  entirely  out  of  keeping  with  the  fixed  order  of  nar- 
rative in  the  synoptic  gospels,  according  to  which  no  suggestion  of 
the  death  of  the  Master  appears  until  the  complete  recognition  of  him  in 
his  Messiahship  by  Peter  and  the  disciples,  from  which  point  it  dominates 
the  whole  narrative  [compare  Matthew,  page  170,  From  that  time  began 
Jesus  to  shew  unto  his  disciples,  etc.].  Thus  this  reference  to  the  period  of 
Christ's  lying  in  the  tomb  would  be  unintelligible  to  the  persons  here  ad- 
dressed. —  (3)  On  the  other  hand,  the  words  contain  precisely  the  kind  of 
reflection  on  minute  fulfilment  of  prophecy  which  is  a  leading  characteristic 
of  St.  Matthew;  and  the  utterance,  pointless  in  the  speech  of  Jesus,  is  a 
natural  reflection  for  one  who  writes  after  the  resurrection, 

VII 

All  three  evangelists  treat  the  matter  of  this  section  in  such  a  way  as  to 
suggest  that  it  makes  an  epoch  in  the  ministry  of  Jesus.  Parables  of  course 
occur  at  other  points :  but  here  the  PubHc  Parable  and  the  Private  Inter- 
pretation becomes  for  a  time  a  distinctive  mode  of  teaching,  suggestive 
of  an  outer  and  inner  doctrine  for  the  new  dispensation.  The  suggestion 
is  further  assisted  by  the  phrase,  Unto  yon  it  is  given  to  know  the  mysteries 
of  the  kingdom  of  heaven  :  '  mysteries  '  is  a  technical  term  of  ancient  reli- 
gions, implying  the  two  elements  of  mystic  symbols  for  the  outside  world, 
and  the  full  understanding  of  them  only  for  '  the  initiated.'  (See  General 
Note  4,  page  426.)  To  the  same  effect  is  the  suggestion  of  the  concluding 
words :  that  the  inner  circle  of  disciples  are  the  '  scribes  '  of  the  new  dis- 
pensation. We  have  seen  above  (note  on  page  400)  the  warning  that  such 
special  privileges  are  granted  them  only  that  they  may  be  used  for  the 
public  hereafter.  The  arrangement  of  the  section  is  clear.  According 
to  his  usual  practice,  Matthew  represents  the  general  parabolic  teaching  of 
Jesus  by  seven  parables.  There  is  an  interruption  after  the  first,  and  the 
whole  plan  of  pubHc  parable  and  private  interpretation  is  explained,  while 
the  foundation  parable  of  the  Sower  is  interpreted.  Later  on  there  is 
another  interruption,  as  if  further  to  illustrate  the  plan  of  teaching :  for  it 
will  be  observed  that  the  parable  then  interpreted  is  not  the  one  last  de- 
livered. At  the  end  there  is  a  formal  conclusion,  as  if  by  a  completed  course 
of  training  the  disciples  are  recognised  as  fully  instructed  '  scribes.' 

Page  165.  A  man  that  is  a  householder  .  .  .  things  new  and  old.  The 
words  merely  imply  that  they  are  well  furnished  for  their  teaching.  Pos- 
sibly the  latter  phrase  suggests  ever  new  interpretations  of  old  sayings, 

vm 

This  section  is  occupied  with  (i)  the  Greater  Miracles.  They  are  greater 
in  the  sense  of  being  more  impressive  and  wide-reaching  in  their  effects. 

402 


•^  Notes  to  Matthew 

The  feeding  of  multitudes  directly  associates  itself  with  the  pressure  of 
crowds  upon  the  ministry  of  Jesus,  which  is  a  link  of  connection  through- 
out this  part  of  the  narrative ;  and  to  the  wider  fame  may  be  due  the 
deputation  from  Jerusalem.  Again,  the  miracle  on  the  sea  draws  from  the 
disciples  who  alone  witness  it  the  anticipation  of  that  full  recognition  which 
is  the  basis  of  section  IX.  —  (2)  The  Growing  Antagonism.  His  own 
country  takes  offence  at  Jesus ;  the  deputation  from  Jerusalem  leads  to  his 
open  renunciation  of  the  Tradition  of  the  Elders  which  was  the  distinctive 
religion  of  the  age. 

A  starting-point  is  the  announcement  of  John's  execution.  From  the 
tender  affection  he  cherishes  for  his  precursor  Jesus  feels  this  as  a  personal 
bereavement,  and  seeks  retirement :  the  multitudes  press  upon  his  privacy 
and  follow  him  to  the  desert,  which  leads  to  the  miracle  of  feeding ;  seeking 
retirement  in  the  night  he  is  separated  from  the  disciples,  and  his  rejoining 
them  brings  the  miracle  on  the  sea ;  upon  the  arrival  at  the  land  there  is 
fresh  crowding,  and  so  we  reach  the  deputation  from  Jerusalem. 

The  Tradition  of  the  Elders  was  the  organised  form  finally  taken  by  the 
long-continued  idolatry  of  the  very  letter  of  the  Mosaic  Law.  It  was  not 
enough  to  abstain  from  actual  breaches  of  this  Law :  a  '  hedge  about  the 
Law  '  had  been  made,  in  the  form  of  traditional  practices  designed  to  avoid 
even  doubtful  acts.  In  process  of  time  these  minute  traditions  had,  in  the 
thoughts  of  the  religious  world,  taken  the  place  of  the  Law  itself.  Jesus 
is  forever  appealing  from  the  outward  letter  to  the  inner  spirit :  and  in  the 
present  incident  openly  pronounces  against  the  whole  traditional  system. 
How  great  a  shock  this  was  to  the  religious  spirit  of  the  time  is  measured 
by  the  difficulty  with  which  even  the  disciples  receive  the  appeal  to  inner 
as  against  outer  purity. 

Page  168.     A  Canaanitish  woman.     Compare  note  to  Mar^,  page  391. 
Page  169.     Pharisaic  '  leaven.'     Compare  note  to  Mark,  page  391. 

IX 

The  turning-point  in  Matthew's  narrative  of  the  Ministry  of  Jesus  is 
made  by  the  Confession  of  Peter,  and  full  recognition  of  the  Messiahship 
by  the  band  of  disciples,  followed  immediately  by  the  visible  glory  of  the 
Transfiguration.  This  leads  to  the  revelation  by  Jesus  of  his  sufferings 
and  death,  reserved  till  after  this  recognition :  the  union  of  the  two  ideas 
of  kingship  and  suffering  makes  the  whole  '  mystery  '  of  the  kingdom  into 
which  the  disciples  are  to  be  initiated.  Their  intense  difficulty  in  under- 
standing the  union  of  these  ideas  leads  to  a  series  of  Questions  concerning 
the  kingdom,  and  with  these  the  whole  section  is  occupied.  Its  natural 
divisions  are  divisions  of  locality.  —  (i)  The  Confession  takes  place  in 
the  parts  of  Casarea  Philip  pi  :  in  this  neighbourhood  arises  the  first  of  the 
questionings,  as  to  the  coming  of  Elijah.  —  (2)  In  Galilee  there  is  fresh 
inculcation  of  the  doctrine  of  the  suffering  Messiah.  An  external  circum- 
stance (the  demand  for  toll)  brings  up  the  whole  question,  wherein  consists 

403 


The  Modern  Reader's  Bible  for  Schools  8«- 

greatness  in  the  kingdom  of  heaven ;  and  out  of  the  discussion  of  this  arises 
a  kindred  question  of  sin  and  its  treatment  under  the  new  dispensation.  — 

(3)  The  scene  has  changed  to  the  borders  of  Judcea  beyond  Jordan.  Here 
two  external  incidents  give  rise  to  two  discussions :  questions  of  marriage, 
and  again  of  mammon,  are  raised  in  relation  to  the  kingdom  of  heaven.  — 

(4)  In  the  going  up  to  Jerusalem  the  nearer  expectation  of  the  kingdom  leads, 
through  a  demand  of  the  sons  of  Zebedee,  to  a  new  aspect  of  Christ's  king- 
dom :  lordship  in  it  is  service. 

Page  170.  Thou  art  '  Peter,'  and  upon  this  '  rock,'  etc. :  in  the  original 
the  two  words  have  a  resemblance  of  sound  :   Petros  and  Petra. 

Page  171.  Galilee :  Questions  of  the  kingdom.  The  link  binding  to- 
gether the  parts  of  this  subsection  is  found  in  the  idea  of  '  offence  ' :  lest 
we  cause  them  to  stumble,  go  thou  to  the  sea,  etc.  Payment  of  toll  seems  in- 
congruous "  with  the  newly  recognised  kingship :  Jesus  admits  it,  yet  pays, 
to  avoid  offence.  This  not  unnaturally  raises  the  questions  of  greatness 
in  this  novel  kingdom  [compare,  "  Who  then  is  greatest,"  etc.].  Christ's 
answer  is  the  object-lesson  of  the  child,  and  the  care  to  avoid  giving  offence 
even  to  the  least :  ito  avoid  giving  offence  to  these  his  disciples  must  forego 
what  is  most  positively  their  own  —  the  hand,  the  foot,  the  eye  —  caring 
more  even  for  the  stray  sheep  than  the  ninety-nine  at  home.  The  transition 
is  to  offences  against  one's  self,  and  actual  sins:  these  are  to  be  encoun- 
tered, not  by  power,  but  by  the  reference  to  the  spirit  of  the  new  society 
[tell  it  unto  the  church] ;  if  even  this  fails,  there  is  no  more  of  violence  than 
that  the  offender  is  to  be  held  as  outside  the  society  [let  him  be  unto  thee  as 
the  Gentile  and  the  publican].  The  connection  of  the  words  that  follow 
[What  things  soever  ye  shall  bind  on  earth,  etc.]  is  that  this  society  and  its 
relations  to  its  members  is  pronounced  the  only  power  for  dealing  with 
offences  that  Christ  will  recognise  in  his  kingdom.  —  A  further  question 
I  of  Peter,  as  to  how  far  this  treatment  is  to  be  carried,  leads  to  the  declaration 
'  that  it  is  unlimited :  this  is  emphasised  by  the  parable  which  brings  out 
that  all  differences  of  offences  as  between  man  and  man  vanish  in  the  vast 
gulf  between  sinful  man  and  the  forgiving  God. 

Page  173.  /  say  not  unto  thee,  Until  seven  times  ;  but,  Until  Seventy 
times  and  seven.  I  have  preferred  the  marginal  reading  of  the  R.  V.  here, 
because  it  preserves  the  echo  of  Lamech's  Song  of  the  Sword  [Genesis  4  ^^] : 

//  Cain  shall  be  avenged  sevenfold, 
Truly  Lajnech  seventy  and  sevenfold. 

The  law  of  Christian  forgiveness  is  made  commensurate  with  the  traditional 
song  of  revenge. 

Page  174.  Beyond  Jordan  more  questions.  The  question  raised  of 
divorce  comes  from  the  outside ;  its  importance  for  the  spirit  of  this  part 
of  the  narrative  consists  in  the  further  question  raised  by  Christ's  ruling 
in  the  mind  of  the  disciples :   If  this  be  so,  what  is  the  good  of  marriage  ? 

404 


-^S  Notes  to  Matthew 

The  reply  is,  Even  this  may  have  to  be  given  up  for  the  kingdom's  sake.  — 
In  the  second  discussion  (on  mammon)  the  connection  of  thought  seems  to 
be  as  follows.  fMammon  is  opposed  to  the  spirituality  of  the  kingdom. 
When  with  difiiculty  this  has  been  accepted  the  disciples  ask,  What  then 
shall  be  our  reward  who  are  giving  up  everything?  The  answer  is.  Reward 
they  shall  have  indeed ;  but  the  spiritual  is  not  measured  on  any  economic 
scale  of  graduation :  the  first  may  be  last  and  the  last  first.  This  is  en- 
forced by  the  Parable  of  the  Hired  Labourers. 

X 

The  order  of  narrative  is  clear  and  simple :  the  Royal  Entry  into  Jeru- 
salem, the  successive  conflicts  with  various  classes  of  opponents,  and  the 
final  breach  with  the  rulers  of  the  religious  world.  From  this  point  Christ 
retires  from  public  ministry,  and  the  narrative  follows  his  discourses  to  his 
disciples. 

Page  178.  Incident  of  the  Fig  Tree.  The  suggestiveness  of  this  inci- 
dent must  be  gathered  from  the  position  in  the  narrative  in  which  it  is 
found.  The  fig  tree  catches  the  eye  of  Jesus  as  he  is  approaching  Jerusalem 
in  this  period  of  his  final  breach  with  the  holy  city  and  the  religious  rebel- 
lion it  represents.  It  must  be  remembered  that  the  barren  fig  tree  had 
already  been  the  subject  of  a  parable  [Luke,  page  112]  by  which,  at  a  time 
when  the  antagonism  of  the  Jews  had  not  yet  reached  its  crisis,  Jesus  ex- 
pressed long  patience  and  a  time  of  respite :  there  should  be  yet  a  year  for 
digging  and  manuring,  if  perchance  even  yet  the  barren  might  bear  fruit. 
Now  that  Jesus  is  on  his  way  to  the  final  casting  off  of  the  guilty  city  his 
eye  is  caught  by  the  tree  with  its  fair  show  of  leaves  and  no  fruit ;  he  is 
reminded  of  his  own  parable,  and  solemnly  pronounces  that  the  offered 
respite  is  at  an  end :  Let  there  he  no  fruit  from  thee  henceforward  for  ever. 
But  this  natural  significance  of  the  incident  is  veiled  by  the  perversity  of 
the  disciples,  who,  sharing  the  universal  tendency  to  fix  on  the  physical 
miracle  and  not  the  spiritual  truth,  are  struck  by  the  marvel  of  the  fig  tree's 
actually  withering  away.  Jesus  takes  the  opportunity  for  enforcing  a  lesson 
of  faith  and  its  power  to  work  wonders. 

Page  182.  The  Sevenfold  Denunciation.  Here  St.  Matthew,  accord- 
ing to  his  custom,  gathers  into  one  carefully  arranged  discourse  the  succes- 
sion of  sayings  of  Jesus  in  which  he  expresses  his  final  denunciation  of  the 
scribes  and  Pharisees.  Its  structure  shows  (i)  a  general  introduction, 
(2)  a  sevenfold  woe,  modelled  by  St.  Matthew  upon  the  Sevenfold  Woe  of 
Isaiah  [chapter  5],  and  (3)  a  conclusion  expressing  the  yearning  over  the 
fate  of  the  doomed  city. 

Page  183.  "  Therefore,  behold  I  send  unto  you,  etc."  The  words  in 
quotation  marks  I  understand  to  be  words  of  God,  not  of  Jesus.  In 
rhetorical  vehemence  he  unifies  the  whole  hostility  of  the  Pharisaic  spirit, 
past  as  well  as  present  and  future,  in  one  continuous  opposition  to  God's 
wiU. 

40s 


The  Modern  Reader's  Bible  for  Schools  8«- 


XI 

This  discourse  appears  in  all  three  gospels  in  closely  similar  Sections, 
except  that  Matthew,  according  to  his  custom,  expands  it  to  a  sevenfold 
division.  [Compare  Introduction,  pages  15-16.]  The  question  of  the  dis- 
ciples puts  together  thy  coming  and  the  end  of  the  world,  as  if  they  constituted 
the  same  thing.  It  is  a  leading  point  of  Christ's  answer  to  separate  the 
two,  and  this  is  a  key  to  the  sections  of  the  discourse.  —  (i)  He  shows  that 
every  tribulation  is  not  the  end :  they  must  beware  of  the  cries  of  Christ's 
coming  which  these  tribulations  may  give  rise  to.  —  (2)  He  then  deals 
with  the  tribulation  of  Judaea  :  [this  is  so  far  the  '  coming  of  Christ  '  that  it 
is  the  fall  of  the  power  that  has  opposed  him  :]  but  the  lightning-like  coming 
of  the  Son  of  man  in  the  true  sense  is  different.  —  (3)  After  that  tribula- 
tion will  suddenly  [note  :  immediately,  after :  not,  immediately  after  :  compare 
corresponding  passages  of  Mark  and  Luke]  be  a  greater  tribulation  :  a  shak- 
ing of  the  heavens,  and  the  Son  of  man  shall  be  seen  coming  in  glory.  — 
(4)  The  one  tribulation  can  be  told  by  signs,  as  we  read  the  signs  of  coming 
spring  in  the  fig  tree :  the  other  will  come  by  surprise,  and  none  but  the 
Father  knows  when.  —  (5)  The  moral  is  watchfulness,  and  this  is  en- 
forced by  the  Parable  of  the  Ten  Virgins.  —  (6)  With  watchfulness  is 
combined  work :  Parable  of  the  Talents.  —  (7)  As  a  final  section  St.  Mat- 
thew records  the  description  of  the  last  judgment. 

XII 

The  narrative  in  this  final  section  of  St.  Matthew  is  transparently  simple 
and  the  divisions  obvious :  The  preparations  for  the  end  —  the  Last  Sup- 
per —  the  scenes  on  Olivet  —  the  preliminary  Examination  before  Caia- 
phas  —  the  Trial  before  Pilate  —  the  Crucifixion  —  the  Burial  —  the 
Resurrection  and  final  farewell. 

Page  189.  Preparation  for  the  End.  The  link  binding  together  the 
three  paragraphs  of  this  subsection  is  the  circumstance,  recorded  by  St. 
John  (page  228),  that  the  speaker  of  the  words,  To  what  purpose  is  this 
waste,  etc.,  was  Judas. 

Page  193.  That  which  was  spoken  by  Jeremiah  the  prophet  :  the  pas- 
sage apparently  referred  to  is  found  in  our  Book  of  Zechariah,  chapter 
eleven.  Similarly  in  Mark  a  passage  is  cited  as  from  Isaiah  of  which  the 
first  portion  is  from  our  Book  of  Malachi,  the  latter  from  our  Book  of  Isaiah. 
Just  as  the  name  '  David  '  stands  for  the  psalms  in  general,  and  '  Solomon  ' 
for  all  wisdom  literature,  so  the  whole  roll  of  prophecy  may  be  cited  by  the 
names  of  the  two  most  prominent  prophets.  There  are  traces  of  different 
rolls  of  the  prophets  commencing  severally  with  Isaiah  and  Jeremiah. 
But  the  naturalness  of  this  is  increased  if,  as  there  is  reason  to  suppose, 
the  latter  part  of  our  Zechariah,  and  Malachi,  were  originally  anonymous 
books  of  prophecy. 

406 


-^  Notes  to  John 


Gospel  of  St.  John 


The  general  character  of  this  gospel  has  been  fully  discussed  in  the 
Introduction,  pages  25  to  34.  In  form  it  is  a  narrative,  and  is  very 
impressive  as  a  narrative.  But  in  spirit  it  is  a  philosophical  discussion, 
supporting  a  theological  proposition  which  makes  the  Prologue  to  the 
gospel.  The  special  study  of  it  may  therefore  be  reserved  for  mature 
students ;  though  the  third  of  its  four  main  divisions,  which  exhibits  Jesus 
in  intimate  communion  with  his  disciples,  will  be  interesting  to  all.  The 
Notes  that  follow  are  arranged  according  to  the  sections  and  subsections 
indicated  in  the  Text. 

Prologue 

This  prologue  is  the  formal  elaboration  of  a  proposition  which  the  body 
of  the  gospel  is  to  support  by  selections  from  the  actions  and  sayings  of 
Jesus.  The  form  it  assumes  to  the  eye  in  the  present  edition  is  that  of 
Text  and  Comment :  condensed  sayings  for  texts,  making  a  progression, 
with  freer  sentences  expanding  and  supporting.  Compare  the  Sermon 
on  the  Mount  as  given  in  St.  Matthew  (page  144). 

In  appreciating  the  full  force  of  this  prologue,  it  is  well  first  to  read  the 
texts  by  themselves,  in  order  to  catch  the  progression  to  the  third,  which  is 
the  immediate  theme  of  the  gospel. 


In  the  beginning  was  the  Word: 
And  the  Word  was  with  God: 
And  the  Word  was  God. 


And  the  Word  became  flesh j 
And  dwelt  among  us, 
Full  of  grace  and  truth. 


No  man  hath  seen  God  at  any  time: 

The  only  begotten  Son  which  is  in  the  bosom  of  the  Father, 

He  hath  declared  him. 

I.  What  modern  thought  would  naturally  express  by  the  abstract  idea 
of  *  revelation,'  ancient  thought  expresses  by  a  concrete  term  '  word.' 
In  the  present  case  the  '  revelation  '  to  be  expressed  is  more  than  abstract; 
the  very  point  of  this  first  gnomic  saying  is  to  convey  that  the  Revelation 

407 


The  Modern  Reader's  Bible  for  Schools  8*- 

is  no  less  Divine  than  that  which  is  revealed.  Of  course,  The  Word  is 
not  a  figure  of  speech  invented  by  our  author  for  this  occasion,  but  is  an 
accepted  term  for  such  concrete  conception  of  revelation  as  is  here  to  be 
presented  in  its  supreme  form. 

The  comment  on  this  first  saying  expands  the  thought  of  Divine  Word 
or  Revelation  :  how  it  goes  back  to  preexistent  Deity,  how  it  is  the  medium 
of  all  creation,  the  medium  of  life,  and  the  medium  of  the  light  which  is 
the  life  of  the  spiritual  world. 

2.  The  next  step  in  the  progression  is  the  idea  of  a  Revelation  (or 
Word)  incarnate :  making  a  new  dispensation  distinguished  by  grace  and 
truth,  as  the  old  dispensation  was  identified  with  law. 

On  this  again  there  is  a  threefold  comment :  the  testimony  of  the 
author,  as  one  of  many  [we],  to  the  paternal  glory  visible  in  the  incarnated 
Word,  and  to  the  fulness  of  grace  and  truth  derived  from  him;  and  again, 
the  witness  of  John  Baptist  (accepted  as  supreme  type  of  the  old  dispensa- 
tion) that  his  successor  was  before  him  in  rank,  as  he  had  been  before  him 
in  preexistence. 

3.  The  two  other  sayings  have  brought  forward  the  conceptions  of 

*  Revealing  Word  '  and  '  Flesh  ' :  the  two  now  reach  their  union  in  the  word 

*  Son.'  Jesus  is  presented  as  Son  of  God,  only  Revealer  of  the  Father. 
On  this  proposition  the  whole  of  the  gospel  is  the  comment. 

For  the  understanding  of  this  and  the  second  section  it  is  necessary 
to  study  carefully  the  use  of  the  words  '  sign  '  and  '  witness  '  as  discussed 
in  the  Introduction,  pages  29-31. 

I 

i.  The  '  witness '  to  the  thesis  of  the  prologue  is  here  not  merely  the 
actual  testimony  borne  by  John  and  the  other  disciples  to  the  Messiahship 
of  Jesus,  but  rather  the  testimony  of  Jesus  himself,  and  of  the  whole  inci- 
dent :  e.g.,  that  John  rests  his  recognition  upon  a  positive  sign  from  heaven. 

ii.  *  Sign  '  is  the  word  almost  universally  used  in  this  gospel  for  the 
miracles :  they  are  adduced  only  in  vindication  of  the  truths  laid  down  in 
the  prologue.  The  closeness  of  this  first  sign  to  the  prologue  is  clear: 
compare,  and  manifested  his  glory,  with  the  words  of  the  prologue,  we 
beheld  his  glory. 

ill.  The  witness  of  this  incident  is  twofold  :  first,  that  Jesus  claims  the 
right  to  cleanse  the  temple  as  his  Father's  house;  second,  the  enigmatic 
reference  to  the  sign  of  the  resurrection.  Possibly  a  third  claim  may  lie 
in  the  expression.  Destroy  this  temple:  the  word  for  temple  here  implying 
the  holier  part,  whereas  in  the  rest  of  the  incident  the  temple  court  has 
been  spoken  of. 

iv.  The  witness  of  this  section  to  the  thesis  of  the  prologue  is  obvious : 
the  words,  No  man  hath  ascended  into  heaven,  etc.,  being  a  direct  echo  of 
the  third  of  the  three  sayings.  —  The  wind  bloweth  where  it  listeth:  a  good 
deal  of  the  force  of  this  is  lost  in  English ;  in  the  original  Spirit  and  wind 
are  the  same.  —  Art  thou  the  teacher,  etc.     There  is  no  emphasis  on  thq 

408 


-^  Notes  to  John 

definite  article :  a  generalisation  from  Nicodemus's  position  as  a  doctor  of 
laws  is  all  that  is  meant.  —  So  must  the  Son  of  man  he  lifted  up :  these  enig- 
matical references  to  the  future  (in  this  case  the  crucifixion)  are  specially 
characteristic  of  this  gospel.  —  For  God  so  loved  the  world,  etc.  These 
words  are  not  to  be  understood  as  part  of  the  answer  of  Jesus.  The  evan- 
gelist is  here  introducing  a  comment  on  this  the  first  distinctive  reference 
to  the  crucifixion  and  '  eternal  life.'  It  will  be  felt  that  the  language  here 
goes  back  to  the  tone  of  the  prologue. 

V.  A  still  fuller  witness  from  John,  recognised  as  the  supreme  type  of 
the  dispensation  of  the  Law  and  Prophets.  —  He  that  cometh  from  above 
is  above  all.  Once  more  we  have  a  comment  by  the  writer  of  the  gospel 
upon  the  detail  of  the  narrative  last  mentioned,  namely,  John's  words, 
He  must  increase,  hut  I  must  decrease.  Again  we  return  to  the  tone  of 
the  prologue,  and  especially  its  words  as  to  acceptance  and  rejection  of 
the  revealing  Word. 

vi.  The  incident  is  full  of  the  various  kinds  of  '  witness '  that  this  gospel 
is  accumulating.  There  are  the  claims  put  forward  by  Christ  in  his  enig- 
matical words  to  the  woman ;  the  sudden  recognition  of  him  by  the  woman 
as  a  prophet  fit  to  settle  the  question  in  dispute  between  Jews  and  Samari- 
tans, this  recognition  being  itself  based  upon  what  was  another  kind  of 
witness,  the  '  sign  '  implied  in  Jesus's  supernatural  knowledge  of  the 
woman's  life ;  there  is  a  further  witness  borne  by  the  Samaritans  to  the 
Saviour  of  the  world,  based  not  on  miracle  but  on  a  two  days'  companying 
with  Jesus.  But  above  all  there  is  the  witness  implied  in  the  words  of 
Jesus  that  his  meat  is  to  do  the  work  of  his  Father,  and  that  this  work  was 
already  being  accomplished. 

vii.  This  is  described  as  a  sign,  the  raising  a  child  from  the  point  of 
death.  —  Jesus  himself  testified,  that  a  prophet  hath  no  honour  in  his  own 
country.  In  other  gospels  this  saying  is  applied  to  rejection  of  Christ  by 
Galilean  cities;  here  to  a  rejection  by  Judea.  But  of  course  there  is  no 
point  in  the  word  country :  the  proverb  uses  that  word ;  the  application 
may  be  equally  to  race,  family,  etc.  The  proverb  might  be  applied  to 
various  kinds  of  rejection :  here  the  thought  is  that  of  the  prologue. 
He  came  unto  his  own,  and  they  that  were  his  own  received  him  not.  —  Except 
ye  see  signs  and  wonders  ye  will  in  no  wise  believe.  Of  the  two  things  to 
which  he  appeals  Jesus  prefers  the  evidence  of  '  witness  '  rather  than  that 
of  '  signs  ' :  compare  (page  245),  Blessed  are  they  that  have  not  seen  and  yet 
have  believed.  With  this  may  be  connected  the  attempts  of  Jesus  to  restrain 
the  spreading  fame  of  his  miracles,  as  recorded  in  other  gospels ;  compare 
General  Note  2,  page  425. 

II 

This  whole  section  is  devoted  to  the  signs  and  witness  of  Jesus  appear- 
ing in  his  antagonism  with  '  the  Jews.'  It  is  a  marked  feature  of  this 
gospel  that  this  term  is  regularly  applied  to  the  enemies  of  Christ :  often 
in  these  incidents  a  distinction  being  preserved  between  the  multitude  (or 

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The  Modern  Reader's  Bible  for  Schools  8€- 

they)  and  the  Jews,  the  latter  always  associated  with  opposition  and  re- 
jection. 

i.  We  have  here,  first  a  '  sign  '  of  healing ;  then  its  consequences,  and 
out  of  these  consequences  '  witness  '  to  the  thesis  of  the  prologue.  First, 
opposition  is  made  to  Jesus  on  the  ground  that  this  healing  was  a  violation 
of  the  sabbath :  his  answer,  My  Father  worketh  even  until  now,  and  I  work, 
is  rightly  interpreted  as  a  claim  of  equality  with  the  Divine  author  of  the 
sabbath.  The  answer  of  Jesus  to  this.  The  Son  cati  do  nothing  of  himself 
but  what  he  seeth  the  Father  doing,  and  again,  /  can  of  myself  do  nothing, 
as  I  hear  I  judge,  is  the  most  explicit  and  simple  presentation  of  himself 
as  revelation  of  God.  Further  claims  are  advanced :  judgment  and  the 
resurrection  have  been  committed  to  the  Son  by  the  Father.  The  witness 
of  John,  of  the  scriptures  and  Moses  is  claimed :  but  beyond  all  human 
witness  is  the  fact  that  the  works  of  the  Father  are  being  accomplished. 

ii.  Again,  a  division  of  the  gospel  is  made  up  of  a  sign,  the  disputation 
arising  out  of  it,  and  the  witness  of  this  disputation  to  the  claims  of  Jesus. 
The  use  of  the  word  sign  is  notable  here.  As  far  as  the  miraculous  nature 
of  the  incidents  is  concerned,  the  walking  upon  the  sea  is  as  superhuman 
as  the  feeding  the  multitude  :  but  the  word  sign  is  not  applied  to  the  former 
act,  and,  when  the  multitude  express  astonishment  as  to  the  mode  in 
which  Jesus  can  have  reached  the  place  where  they  find  him  without  the 
aid  of  boats,  he  in  his  answer  entirely  ignores  their  question  as  to  this 
miracle,  and  goes  back  to  the  previous  feeding  of  the  five  thousand :  this 
with  its  spiritual  suggestiveness,  which  he  expands  into  a  discourse,  is  a 
sign :  what  is  merely  miraculous  he  passes  over.  —  When  from  this  sign 
Jesus  presents  himself  as  the  bread  of  life  he  is  met  by  the  half-believing 
multitude  with  another  miracle  of  feeding,  the  manna  in  the  wilderness : 
and  this,  they  suggest,  was  bread  out  of  heaven,  no  doubt  animated  by  the 
same  suspicions  of  magic  which  appear  in  the  other  gospels  in  the  form  of 
demands  for  a  sign  from  heaven.  This  leads  to  more  emphatic  claims  of 
Jesus  to  be  the  Son  who  has  come  down  from  the  Father  in  heaven.  — 
Here  becomes  evident  the  division  in  the  multitude  before  Jesus :  it  is  the 
Jews  who  cry  out  at  this  claim.  —  Murmur  not  among  yourselves.  No  man 
can  come  to  me,  except  the  Father  .  .  ,  draw  him.  Jesus  takes  note  of  the 
divided  opinion,  and,  as  always,  makes  it  depend  upon  a  difference  in  the 
spiritual  nature  of  those  who  accept  and  reject.  The  doctrine  of  bread 
of  life  is  reiterated,  the  Jews  persisting  in  pressing  the  literal  sense  of  the 
figure.  The  incident  ends  with  the  differentiating  power  of  the  words  of 
Jesus,  causing  some  to  go  back,  leading  others  to  fuller  recognition  of  the 
Holy  One  of  God.     (Compare  pages  i8,  19.) 

iii.  This  whole  subsection  is  a  series  of  utterances  of  Jesus  connected 
with  his  visit  to  the  Feast  of  Tabernacles.  This  was  a  harvest  festival, 
deriving  its  name  from  the  requirement  that  the  worshippers  should  dur- 
ing the  festival  make  their  abode  in  booths,  in  commemoration  of  the  tent 
life  of  the  wilderness.     By  New  Testament  times  it  had  come  to  be  specially 

410 


^  Notes  to  John 

associated  with  the  idea  of  rejoicing ;  and  there  is  a  Jewish  proverb  that 
says  "  He  who  has  never  seen  the  rejoicing  at  the  pouring  out  of  the  water 
of  Siloam  has  never  seen  rejoicing  in  his  Hfe."  Two  features  of  the  festival 
are  alluded  to  in  the  narrative :  (i)  The  pouring  out  of  water  from  the 
pool  of  Siloam  accompanied  with  blast  of  trumpets;  and  (2)  the  sudden 
lighting  of  the  four  great  lamps  at  nightfall. 

It  is  a  continuous  series,  in  the  sense  that  some  of  the  later  sayings  are 
replies  to  trains  of  thought  and  disputation  generated  by  the  earher  say- 
ings, these  thoughts  not  spoken  directly  to  Jesus,  but  noted  by  him  in 
the  conversations  of  the  multitude  among  themselves.  All  through  must 
be  borne  in  mind  the  growing  division  between  the  multitude  (wholly  or 
half  persuaded)  and  the  Jews,  or  sometimes,  the  Pharisees  (in  open  opposi- 
tion), {a)  The  first  claim  of  Jesus,  based  on  objections  of  the  Jews  to 
his  supposed  illiteracy,  is  that  his  teaching  is  from  above :  recognisable 
by  those  who  have  the  right  nature,  {h)  There  is  a  sudden  turn  in  the 
incident  made  by  the  Master's  abrupt  question:  Why  seek  ye  to  kill  me? 
The  general  multitude  repudiate  this  as  a  suggestion  of  some  demon: 
Jesus  in  his  answer  is  referring  back  to  the  persecution  of  the  previous 
incident  (i),  and  makes  a  legal  defence  of  healing  on  the  sabbath,  (c) 
In  the  resulting  division  of  opinion  a  difficulty  is  felt :  they  know  whence 
Jesus  is,  but  the  Christ  is  not  to  be  so  known.  Jesus  meets  this  with  the 
distinction :  they  know  whence  he  is,  but  not  Who  sent  him :  He  is  known 
only  by  the  one  who  is  from  Him.  {d)  The  division  among  the  people 
has  become  an  overt  separation  between  those  who  believe,  and  those 
who  seek  to  take  Jesus  prisoner.  On  this  last  attempt  is  based  the  next 
saying:  an  enigma  of  the  ascent  to  the  Father:  Ye  shall  seek  me,  and 
shall  not  find  me.  (e)  The  next  utterance  is  based  upon  one  of  the  sym- 
bolic acts  of  the  Feast,  the  pouring  water  upon  the  altar,  amid  music 
and  sacred  dances,  in  memory  of  the  miraculous  stream  in  the  desert : 
He  that  believeth  on  me,  as  the  scripture  hath  said,  out  of  his  belly  shall  flow 
rivers  of  living  water.  I  understand  the  words,  as  the  scripture  hath  said, 
to  apply  only  to  the  expression  living  water  :  the  believer  shall  be  a  rock 
out  of  which  shall  flow  the  living  water  of  prophecy  (compare  Zechariah, 
14;  Ezekiel,  47).  The  division  of  feeling  becomes  so  acute  as  to  affect 
the  very  ofiicers  of  the  priests  and  Pharisees,  and  even  one  of  their  own 
number.  (/)  Another  utterance  is  founded  on  the  illumination  of  the 
temple  court  during  the  evenings  of  the  Feast :  Jesus  is  the  light  of  the 
world.  The  Pharisees  attempt  to  fasten  upon  him  a  verbal  contradiction, 
in  repelling  which  there  is  fresh  identification  with  the  Father,  {g)  The 
next  claim  is  once  more  founded  upon  the  attempt  to  arrest  Jesus:  / 
go  away,  and  ye  shall  seek  me,  etc.  There  is  also  another  enigmatic  refer- 
ence to  the  future,  and  the  lifting  up  of  the  Son  of  man.  (A)  The  last 
division  of  this  prolonged  disputation  is  produced  by  a  wave  of  faith  that 
seems  to  sweep  over  the  multitude  before  the  Master.  Noting  it,  Jesus 
addresses  those  who  are  thus  inclining  to  accept  him :  If  ye  abide  in  my 
word  .  .  .  the  truth  shall  make  you  free.     Thereupon  they  [i.e.  the  mixed 

411 


The  Modern  Reader's  Bible  for  Schools  9€- 

multitude,  including  believers  and  opponents]  repudiate  the  words  make 
free,  and  claim  freedom  as  Abraham's  seed.  Jesus  advances  claims  that 
exalt  him  above  Abraham ;  the  disputation  becomes  more  and  more  heated 
[note  transition  from  They  answered  to  The  Jews  answered],  until  the  inci- 
dent ends  in  an  attempt  at  stoning. 

iv.  Here,  as  in  i  and  ii,  we  find  a  sign  —  the  healing  of  a  man  born  blind, 
a  division  of  impression  in  those  who  behold,  leading  in  the  present  case 
to  a  prolonged  attempt  to  explain  away  the  facts,  and  the  witness  that  all 
this  brings  to  the  claims  of  Jesus :  he  appeals  to  the  healed  man  to  believe 
on  him  as  the  Son  of  God.  At  the  close  the  dividing  line  between  those 
who  accept  and  reject  is  expressed  in  the  paradox :  For  judgement  came  I 
into  this  world,  that  they  which  see  not  may  see;  and  that  they  which  see  may 
become  blind. 

V.  The  Parable  of  the  Good  Shepherd  is  sometimes  associated  with 
the  previous  incident.  I  understand  it  as  a  fresh  starting  point :  in  place 
of  a  sign,  we  here  have  a  parable,  and  the  usual  disputation  and  division 
ensuing.  It  supports  this  view  that  the  only  other  parable  of  this  gospel 
is  similarly  the  starting  point  of  a  section  (III.  iii).  There  is  a  reference 
by  those  who  are  disputing  to  the  incident  of  iv,  just  as  in  iii  there  is  a 
reference  to  the  previous  incident  of  i.  It  is  obvious  how  this  section 
supports  the  contention  of  the  whole  gospel :  door  is  one  more  image  of 
mediating  revelation ;  again,  the  sheep  hearing  the  shepherd's  voice  is  a 
reiteration  of  the  constant  doctrine  that  the  truth  is  recognised  by  those 
who  are  true.  Here  too  is  the  most  precise  claim  of  equality  with  the 
Father :  I  and  the  Father  are  one :  the  horror  of  the  Jews  at  this  saying  is 
met  by  an  appeal  to  the  language  of  their  own  law. 

vi.  A  sign  —  the  raising  of  one  four  days  dead  —  and  the  witness, 
not  only  of  others  to  Jesus,  but  of  his  own  claim :  /  am  the  resurrection  and 
the  life.  This  incident  accentuates  the  division  among  the  people,  so  that 
priests  and  Pharisees  hold  councils  of  death.  —  Being  high  priest  that  year 
he  prophesied,  etc. :  from  this  point  to  the  end  a  minor  feature  of  this 
gospel  is  the  indication  of  unconscious  fulfilment  of  prophecy  (in  this  case, 
unconscious  prophecy)  in  the  incidents  narrated. 

vii.  The  purpose  of  this  incident  in  the  scheme  of  the  book  is  less  the 
direct  testimony  of  the  multitude,  and  more  the  fulfilment  by  these  inci- 
dents of  previous  prophecy.  [Compare  page  24.]  This  is  a  form  of 
*  witness.'  —  And  Jesus  answereth  them,  saying,  "  The  hour  is  come,  etc." 
I  understand  this  answer  to  be  directed,  not  to  the  incident  of  the  Greeks, 
but  to  the  whole  of  what  has  preceded.  This  wide  acceptance  marks  the 
approach  of  the  hour  of  the  passion.  Similarly,  in  the  other  gospels,  the 
recognition  of  Christ  by  the  disciples  is  immediately  followed  by  the  fore- 
telling of  the  crucifixion.  [Compare  pages  102,  170.]  —  It  is  noticeable 
that  Jesus,  in  this  case  surrounded  by  a  favouring  multitude,  uses  again 
the  enigmatic  reference  to  the  future.  If  I  be  lifted  up :  and,  when  asked  to 
explain,  passes  over  the  question,  and  answers  in  general  terms,  Walk 
while  ye  have  the  light.  —  But  though  he  had  done  so  many  signs  before  them, 

412 


-^  Notes  to  John 

yei  they  believed  not.  Here  we  have  again  [see  above,  notes  to  I.  iv,  v] 
John's  comment  upon  the  course  of  the  narrative :  an  appropriate  conclu- 
sion to  the  section  treating  of  Jesus's  appeals  to  '  the  Jews  '  and  their  ac- 
ceptance and  rejection.  The  next  paragraph,  which  is  the  actual  conclu- 
sion, gives  in  the  words  of  Christ  his  sayings  as  to  acceptance  and  rejection. 

ni 

It  might  be  objected  against  the  title  affixed  to  this  section  (Signs  and 
Witness,  etc.)  that  there  are  no  signs  here  recorded.  But  (i)  though  the 
word  is  not  used,  the  Washing  of  the  Disciples'  Feet  seems  to  be  presented 
as  a  '  sign.'  The  spirit  of  St.  John's  writing  is  to  emphasise,  not  the  mi- 
raculous character,  but  the  spiritual  import  of  what  he  calls  '  signs ' :  this 
washing  of  the  feet,  though  not  miraculous,  is  like  the  sign  or  emblem  of 
the  prophets  —  an  action  with  spiritual  significance.  —  (2)  The  foretelling 
of  Judas's  treachery  is  of  the  nature  of  a  '  sign  ' :  like  the  supernatural 
knowledge  of  Jesus  in  the  incident  of  the  woman  of  Samaria. 

It  is  obvious  how  this  section,  which  embodies  the  last  intercourse  be- 
tween Jesus  and  his  disciples,  supports  the  thesis  of  the  prologue :  the 
whole  is  occupied  with  the  relation  of  Jesus  to  the  Father  and  to  his  dis- 
ciples. No  comment  is  necessary  except  as  to  the  divisions  here  adopted. 
—  i,  ii.  I  have  endeavoured  by  the  paragraphing  to  bring  out  the  vivid 
character  of  the  narrative  at  this  point.  (Compare  Introduction,  page 
32.)  The  solemn  address  to  the  disciples  in  elucidation  of  the  sign  of 
washing  the  feet  seems  to  be  twice  interrupted  by  the  emotion  of  Jesus 
at  the  thought  of  the  approaching  treachery  of  Judas ;  the  second  time  his 
emotion  leads  to  the  saying.  That  thou  doest,  do  quickly.  Amid  a  sensation 
but  imperfectly  understood  Judas  retires.  With  a  sense  of  relief  there  is 
a  transition  to  ii.  — iii.  The  words  Arise,  let  us  go  hence  clearly  mark  a 
break.  And  the  Parable  of  the  Vine  makes  a  striking  point  of  departure 
for  the  following  discourse  of  which  the  essence  is  the  relationship  of  the 
disciples  to  their  Master  and  to  the  Father,  and  this  to  the  end  of  time.  — 
iv.  This  intercessory  prayer  is  the  final  commending  of  the  disciples  to 
the  Father  as  the  Master  departs  to  his  death. 

IV 

This  portion  of  the  gospel  falls  into  three  divisions  as  viewed  from  the 
standpoint  of  witnessing  to  the  doctrine  of  the  prologue.  —  i.  The  main 
*  witness  '  of  this  subsection  is  the  witness  before  Pilate.  When  asked 
whether  he  is  King  of  the  Jews  Jesus  merely  replies  that  his  kingdom  is 
not  of  this  world.  Upon  Pilate  asking  again  whether  he  is  in  any  way 
a  king,  the  answer  comes  that  Jesus  is  indeed  a  king,  born  that  he  should 
bear  witness  unto  the  truth :  everyone  that  is  of  the  truth  heareth  my  voice. 
Thus  witness  to  the  truth  is  kingship,  and  Jesus  is  King  over  those  who 
listen.     This  is  more  a  soliloquy  than  an  answer  addressed  to  Pilate : 

413 


The  Modern  Reader's  Bible  for  Schools  6^- 

and  when  the  judge  proceeds  to  the  question,  What  is  truth?  there  is  no 
answer.  —  All  through  the  incident  Pilate  seems  divided  between  a  rude 
homage  to  the  impressiveness  of  his  prisoner,  and  a  gross  desire  to  express 
contempt  of  the  Jews:  hence  the  mock  crowning  of  Jesus,  and  exhibition 
of  him  to  the  Jews  crowned  and  scourged  :  to  the  last  this  spirit  is  continued, 
as  shown  by  the  inscription  on  the  cross,  and  the  refusal  to  alter  it.  [Com- 
pare Introduction,  pages  32-3.] 

ii.  The  Crucifixion  is  here  related  chiefly  with  a  view  to  the  fulfilment 
of  prophecies  which  its  details  convey :  this  being  a  form  of  '  witness.' 
Hence  the  comment,  He  that  hath  seen  hath  borne  witness,  etc. 

iii.  Similarly  the  Resurrection  is  narrated  in  the  form  of  a  succession  of 
*  signs.'  And  the  gospel  [proper]  draws  attention  to  this  at  its  close : 
Many  other  signs  therefore  did  Jesus,  etc.  It  proceeds  to  reiterate  how  this 
gospel  has  been  written  with  a  purpose  —  that  of  persuading  to  recognition 
of  the  claims  of  Jesus. 

Epilogue 

The  whole  tenor  of  this  part  of  the  narrative  separates  it  from  the  pur- 
pose of  the  rest.  It  has  another  purpose,  to  explain  a  saying  of  Jesus  that 
has  been  misinterpreted  to  mean  that  the  special  '  disciple  whom  Jesus 
loved  '  should  not  die.  When  this  explanation  is  complete,  the  narrative 
proceeds :  And  there  are  also  many  other  things  [not,  signs]  which  Jesus  did: 
and  which  are  too  numerous  to  relate.  The  whole  is  a  personal  reminis- 
cence, not  a  part  of  the  theological  argument  indicated  by  the  prologue. 

Page  247,  footnote.  The  words  here  made  a  footnote  follow  the 
conclusion  of  the  narrative,  before  the  words  just  quoted  begin,  Afid  there 
are  also  many  other  things,  etc.  The  words  treated  as  a  footnote  are  usually 
made  part  of  the  text,  except  that  the  clause.  And  we  know  that  his  witness 
is  true,  is  considered  an  endorsement  of  the  gospel,  by  the  Elders  of  Ephesus, 
or  others.  But  an  endorsement  is  of  no  value  without  the  names,  or 
other  designation,  of  those  who  endorse.  I  understand  the  whole  footnote 
to  be  the  comment  of  some  reader,  it  matters  not  whom :  the  point  being, 
not  an  external  endorsement,  but  a  recognition  that  the  hero  of  this  last- 
related  incident,  and  consequently  the  *  disciple  whom  Jesus  loved,'  is 
the  same  as  the  author  of  the  gospel :  hence  we  may  be  sure,  adds  the  anony- 
mous commentator,  that  his  testimony  is  to  be  relied  on. 


The  Acts  of  the  Apostles 

The  purpose  and  general  nature  of  this  book  have  been  fully  explained 
in  the  Introduction,  pages  248-260.  In  studying  it  the  main  point  is  to 
grasp  clearly  the  successive  stages  in  the  program  of  the  work  committed 
to  the  Apostles,  that  of  witnessing  for  Jesus  to  the  Holy  Land  and  the  rest 
of  the  world.     The  arrangement  of  the  book  in  this  edition  is  based  on  these 

414 


•^  Notes  to  Acts 

successive  stages ;  and  each  is  illustrated  by  its  main  incidents.  Some 
minor  portions  of  the  book,  of  local  and  temporary  interest  to  the  New 
Testament  world,  but  not  important  for  the  general  movement  of  events, 
have  been  omitted.  In  some  places  the  narrative  has  been  abridged. 
With  this  arrangement  of  the  text  very  little  is  needed  in  the  way  of  notes, 
particularly  as  the  style  of  St.  Luke  is  transparently  clear. 


Page  262.  To  wait  for  the  promise  of  the  Father  which  ye  heard  from  me. 
The  reference  is  to  the  discourse  recorded  in  the  Gospel  of  St.  John  (page 
232).     Compare  Introduction,  page  248. 

Page  262.  Nigh  unto  Jerusalem,  a  sabbath  day's  journey  off.  About 
three  quarters  of  a  mile,  reckoned  from  the  wall  of  a  city,  was  the  orthodox 
conception  of  what  was  proper  for  a  walk  on  the  sabbath. 

n 

Page  263.  The  Day  of  Pentecost :  this  was  a  harvest  festival,  so  called 
from  its  coming  "  forty  days  "  after  the  great  Festival  of  the  Passover. 
—  Tongues  parting  asunder  like  as  of  fire  .  .  .  every  man  heard  them  speak- 
ing in  his  own  language.  See  General  Note  9,  page  429;  and  compare 
Introduction,  page  250. 

Page  268.  There  arose  a  murmuring  of  the  Grecian  Jews  against  the 
Hebrews.  All  through  the  New  Testament  it  is  necessary  to  keep  in  mind 
the  important  event,  which  had  occurred  in  the  interval  between  the  Old 
and  the  New  Testament,  the  intermingling  of  the  two  main  civilizations 
of  antiquity,  Hellenic  (Greek)  and  Hebrew.  This  had  come  about  as  a 
result  of  the  world  conquest  of  Alexander ;  and  the  union  of  these  two  civil- 
izations is  the  foundation  of  modern  culture.  Thus  throughout  the  New 
Testament  society  seems  to  fall  into  two  halves :  that  of  Greek  and  that  of 
Jewish  origin.     The  epistles  are  full  of  this  distinction. 

Page  269.  Stephen's  speech  in  his  defence.  Stephen  has  entered  upon 
a  length}^  review  of  the  history  of  Israel ;  but,  apparently,  before  he  reaches 
the  purpose  which  this  review  is  to  serve,  he  is  stopped  by  the  tumult 
in  the  audience,  and  makes  a  rapid  conclusion,  which  is  given  in  the  text. 

Page  270.  The  place  of  the  scripture  which  he  was  reading:  this  is 
Isaiah,  chapter  53. 

m 

Page  275.  Conversion  of  Saul.  As  Paul  is  to  be  the  main  hero  of  the 
Book  of  Acts,  this  incident  is  of  the  highest  importance.  It  is  here  de- 
scribed by  the  historian ;  this  description  may  be  compared  with  the 
account  Paul  himself  gives  in  his  successive  defences  of  his  life,  before  the 
Jerusalem  mob,  before  Felix,  and  before  Festus  and  Agrippa  (pages  288, 
292,  and  295). 

415 


The  Modern  Reader*s  Bible  for  Schools  8«- 


IV 

Page  279.  Having  been  forbidden  of  the  Holy  Ghost  to  speak  the  word 
in  Asia.  This  Asia  is  not  the  continent  so  called  by  us,  but  the  Roman 
province,  which  was  a  small  part  of  it.  The  different  regions  named  belong 
to  the  continent  of  Asia,  whereas  Macedonia  is  in  Europe.  Troas  is 
on  the  Asiatic  coast,  with  the  coast  of  Macedonia  across  the  sea.  Philippi  is 
one  of  the  leading  cities  of  Macedonia,  and  a  Roman  colony.  Compare  In- 
troduction, page  254. 

Page  279.  A  certain  maid  having  a  spirit  of  divination.  Compare 
General  Note  2,  page  425. 

Page  281.  What  -would  this  babbler  say  .  .  .  a  setter  forth  of  strange 
gods.  Paul,  like  Socrates  of  old,  and  like  the  philosophers  of  Stoic  and 
Epicurean  schools  who  had  succeeded  to  the  work  of  Socrates,  is  convers- 
ing in  the  marketplace  with  any  who  like  to  interrogate  him.  These 
words  come  from  bystanders  who  have  only  half  heard  what  Paul  is  say- 
ing. The  first  word  is  merely  depreciatory,  like  our  '  chatterbox.'  The 
point  of  the  second  expression  is  that  the  Greek  word  for  *  resurrection  ' 
sounds  something  like  a  proper  name,  Anastasis  :  imperfectly  heard  Paul 
was  supposed  to  be  proclaiming  new  deities,  Jesus  and  Anastasis.  As  the 
circle  of  listeners  widens,  Paul  is  courteously  conducted  to  Areopagus,  or  Mars' 
Hill.  This  was  a  spot  famous  in  the  legendary  histor>^  of  Athens,  and  the  seat 
of  a  venerable  Court  of  criminal  jurisdiction.  The  excavations  in  the  rock 
made  it  also  suitable  for  philosophical  lectures. 

Page  282.  Paul  at  Corinth.  At  this  point  of  the  narrative  a  great 
deal  is  concentrated  in  a  small  space,  (i)  Paul  at  Corinth  makes  ac- 
quaintance with  a  learned  Christian  Jew  newly  come  from  Rome ;  they 
find  they  are  both  tentmakers  (all  Jews  were  taught  some  trade),  and  they 
arrange  to  live  and  work  at  their  trade  together  during  the  week,  and 
proclaim  the  religion  of  Jesus  in  the  Jewish  synagogue  on  the  sabbath. 
(2)  When  Paul  is  joined  by  his  colleagues,  he  enters  upon  a  more  vigorous 
campaign  of  propagandism  among  Jews;  the  usual  violence  of  opposition 
ensues,  and  Paul  sets  up  a  separate  movement  specially  for  conversion 
of  Gentiles.  (3)  A  vision  of  Jesus  widens  the  mind  of  Paul  to  a  more 
settled  ministry  at  this  important  city  of  Corinth.  This  is  a  turning  point 
in  his  ministry ;  for  it  involves  his  using  epistles,  instead  of  journeys, 
for  communication  with  other  churches,  and  the  earliest  of  the  N.  T. 
epistles,  those  to  the  Thessalonians,  are  sent  from  Corinth.  (Compare 
Introduction,  page  255.)  (4)  At  last  the  Jewish  opposition  seeks  to  stop 
the  Christian  movement  by  law :  but  the  Roman  proconsul  will  have 
nothing  to  do  with  religious  disputes,  and  the  public  take  the  side  of  the 
Christian  defendants  rather  than  the  Jewish  plaintififs. 

V 

Page  283.  Paul  and  the  Mob  of  Ephesus.  Paul's  ministry  in  this  city 
seems  at  first  to  run  parallel  with  that  at  Corinth.     Some  were  hardened 

416 


-»8  Notes  to  Acts 

.  .  .  speaking  evil  of  the  Way  before  the  multitude.  It  will  be  remembered 
that  "  the  Way  "  is  the  name  for  the  religion  of  Jesus  among  the  Jews, 
the  word  "  Christianity  "  being  reserved  for  churches  of  gentile  origin. 
(Introduction,  pages  253-4.)  Paul  first  dev^oted  himself  to  propagandism 
in  the  Jewish  synagogues;  then,  at  the  rise  of  violent  opposition,  he  sepa- 
rated the  disciples,  inaugurating  a  movement  specially  for  Gentiles,  con- 
ducted in  a  hired  hall.  It  had  amazing  success.  —  And  about  that  time 
there  arose  no  small  stir  concerning  the  Way.  The  rousing  the  mob  of 
Ephesus  was  the  work  of  the  silver  trade,  threatened  by  the  multitudes 
turning  from  idolatry.  It  was  thus  directed  just  as  much  against  the  Jew- 
ish "  Way  "  as  against  the  movement  of  Paul.  Thus  Alexander  the  Jew 
was  put  up  to  make  a  defence,  if  the  mob  would  listen ;  and  Paul  desired 
to  confront  the  mob,  but  was  forcibly  and  by  persuasion  restrained.  It 
is  a  Roman  ofhcial  who  at  last  pacifies  the  mob,  flattering  their  local  pride 
as  "  temple-keeper  of  Diana,"  and  exposing  the  whole  agitation  as  a  piece 
of  commercial  business.  —  Paul  finally,  seeing  that  his  name  is  used  as 
a  rallying  cry  for  the  mob,  withdraws  from  Ephesus,  acting  on  the  prin- 
ciple. If  they  persecute  you  in  one  city,  flee  ye  to  another. 

Page  287.  We  have  four  men  which  have  a  vow  on  them.  This  would 
be  a  Nazirite  vow  of  consecration  to  the  service  of  God.  It  was  attended 
with  ceremonies  carried  out  on  successive  days  in  the  public  temple.  Out- 
siders often  paid  the  expenses  of  such  ceremonies  as  a  pious  act.  The 
proposal  to  Paul  was  that  he  should  thus  connect  himself  as  paymaster 
with  a  legal  ceremony,  thus  proving  that  he  was  no  enemy  to  the  Jewish 
law. 

Page  290.  Paul  said,  I  wist  not  brethren,  that  he  was  high  priest.  The 
council  before  which  Paul  is  being  tried  is  the  Sanhedrim,  or  Council  of 
Seventy,  which  (amongst  other  things)  was  a  Jewish  Court  of  Appeal. 
The  High  Priest  presided.  The  narrative  says  that  this  high  priest  com- 
manded "  them  that  stood  by  "  to  smite  the  prisoner  on  the  mouth.  All 
that  Paul  has  heard  is  a  voice  giving  this  order,  which  is  executed  by  mem- 
bers of  the  court  standing  near  the  prisoner.  Paul  naturally  resents  this 
scandalous  proceeding,  that  a  member  of  a  court  of  justice  should  smite 
the  prisoner.  When  he  hears  that  the  order  was  from  the  High  Priest, 
he  apologizes,  on  the  ground  that  the  office  should  be  respected,  if  not  the 
man. 

Page  291.  To  go  as  far  as  Casarea.  This  was  the  headquarters  of  the 
Roman  government. 

Page  294.  A  grippa  the  king  .  .  .  arrived  at  Ccesarea  and  saluted  Festus. 
Compare  Introduction,  page  258.  Also,  General  Note  on  the  Herods, 
page  426. 

Page  297.  The  voyage  was  now  dangerous,  because  the  Fast  was  now 
already  gone  by.  The  Fast  was  the  Day  of  Atonement,  which  fell  in 
Autumn. 

Page  298.  We  were  able,  with  difficulty,  to  secure  the  boat :  that  is,  the 
small  boat  towed  in  the  wake  of  a  ship.  —  They  used  helps,  undergirding 

2E  417 


The  Modern  Reader's  Bible  for  Schools  »- 

the  ship.  Bands  stretched  round  the  hull  and  tightened  to  strengthen 
the  tension  of  the  timbers  against  the  strain  of  the  rough  sea. 

Page  299.      The  island  was  called  Melita.     The  modern  Malta. 

Page  300.  A  ship  .  .  .  whose  sign  was  The  Twin  Brothers.  Castor 
and  Pollux,  deities  supposed  to  be  patrons  of  sailors. 

Page  300.  He  called  together  those  that  were  the  chief  of  the  Jews.  In 
Rome,  as  everywhere  else,  Paul  makes  the  proffer  of  the  gospel  first  to 
Jews. 

Page  301.  By  hearing  ye  shall  hear,  etc.  The  quotation  is  from  the 
Call  of  Isaiah  {Isaiah  6).  The  underlying  idea  is  the  effect  of  every 
spiritual  message  :  it  softens  those  who  accept  it,  and  becomes  a  hardening 
of  the  heart  to  those  who  resist.  Compare  Introduction  to  Matthew, 
page  1 8. 

The  Epistles  and  Revelation 

The  treatment  in  this  edition  of  this  important  portion  of  the  New 
Testament  has  been  fully  explained  in  the  Introduction  (page  306).  The 
substance  of  each  book  is  summed  up  in  the  editor's  condensation;  this 
condensation  is  supported  by  leading  passages  of  the  text.  Thus  the 
function  of  explanatory  notes  is  to  a  large  extent  absorbed  into  the  editorial 
condensation.  The  Notes  that  follow  deal  with  particular  expressions 
in  the  passages  which  seem  to  need  further  elucidation. 

Galatians 

Page  312.  Let  him  he  anathema.  The  fact  that  the  word  Anathema  is 
often  used  by  the  early  church  in  the  sense  of  excommunication  shows  that 
nothing  more  is  implied  than  a  disavowal  of  certain  tenets  as  wholly  foreign 
to  the  spirit  of  the  religion. 

Page  313.  Held  in  bondage  under  the  rudiments  of  the  world.  An 
obscure  expression  recurring  several  times  in  the  epistles.  Dr.  Moffet 
translates :  "  We  lived  under  the  thraldom  of  the  Elemental  spirits  of  the 
world."  It  must  be  remembered  that  the  pagan  religions  were  largely 
worship  of  the  elements  —  gods  of  air,  water,  sky,  etc. 

Page  314.  Bear  ye  one  another's  burdens  .  .  .  each  man  shall  hear  his 
own  burden.  Two  different  Greek  words  are  represented  by  the  English 
word  burden,  though  each  is  founded  on  the  root  idea  of  weight.  By  sym- 
pathy you  can  help  to  bear  other  people's  weight  of  care  or  suffering;  but 
no  one  can  shift  to  another  his  own  weight  of  responsibility. 

I  Corinthians 

Page  318.  We  speak  God's  wisdom  in  a  mystery.  In  the  epistles  it  is 
specially  important  to  remember  the  N.  T.  use  of  the  word  mystery,  with 
its  reference  to  the  Mystery  Religions :  see  General  Note  4,  page  426. 

418 


■^  Notes  to  Corinthians 

Page  319.  Purge  out  the  old  leaven,  etc.  The  metaphorical  use  of  the 
word  leaven  is  easily  intelligible ;  but  the  whole  paragraph  would  come 
with  special  force  to  the  readers  of  the  epistle  in  view  of  the  fact  that  the 
Passover,  the  main  festival  of  Jewish  religion,  involved  the  eating  unleav- 
ened bread. 

Page  320.  Divers  kinds  of  tojtgues  .  .  .  interpretation  of  tongues  :  com- 
pare General  Note  9,  page  429. 

Page  322.  Now  abideth  faith,  hope,  love.  The  older  versions  trans- 
lated this  last  word  as  charity.  This  was  an  unfortunate  rendering  for 
two  reasons:  (i)  modern  usage  has  associated  the  word  with  almsgiving; 
(2)  the  Greek  word  has  to  be  used  both  as  a  verb  and  noun,  but  charity 
cannot  be  used  as  a  verb.  The  religion  of  Jesus  introduced  a  new  idea 
into  the  moral  world  :  an  attitude  of  sympathy  extending,  not  only  to 
friends,  relatives,  fellow-Christians,  but  to  all  humanity  as  represented  in 
Christ.  (Compare  the  phrase,  the  "  enthusiasm  of  humanity.")  No  exist- 
ing word  being  found  to  express  this  new  sentiment,  one  of  the  many 
synonyms  for  '  love  '  was  specialised  to  this  idea.  Its  special  suggestion 
is  well  seen  in  a  passage  of  //  Peter,  where  a  *  chain  figure  '  brings  out 
its  unique  meaning : 

In  your  faith  supply  virtue; 
and  in  your  virtue  knowledge; 

and  in  your  knowledge  temperance; 
and  in  your  temperance  patience; 
and  in  your  patience  godliness; 

and  in  your  godliness  love  of  the  brethren; 
and  in  your  love  of  the  brethren  LOVE. 

The  love  in  question  is  a  climax  beyond  even  love  of  the  Christian  brethren. 

Page  323.  Else  what  shall  they  do  which  are  baptized  for  the  dead?  An 
obscure  passage.  Out  of  many  offered  explanations  two  seem  important, 
(i)  Converts  are  baptized  in  the  name  of  Christ :  what  would  be  the  good 
of  such  baptism  if  Christ  has  perished?  This  fits  well  with  the  context; 
Paul  goes  on  to  ask,  What  good  would  it  have  been  for  him  to  risk  his 
life  in  confronting  the  wild  mob  of  Ephesus,  if  there  were  nothing  beyond 
death?  (2)  There  is  some  evidence  that  in  the  early  Church  there  was 
a  practice  of  vicarious  baptism  for  the  salvation  of  those  who  had  died 
unbaptized.  In  some  bodies  of  Christians  at  the  present  day  a  somewhat 
similar  rite  is  practised. 

Page  324.  Behold,  I  tell  you  a  mystery :  We  shall  not  all  sleep,  etc.  This 
is  a  specially  clear  example  of  the  use  of  the  word  mystery  (compare  General 
Note  4,  page  426).  What  follows  is  not  advanced  as  a  peculiar  thing, 
but  as  a  new  revelation  this  moment  made  to  "  the  initiated." 


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II  Corinthians 

Page  326.  There  was  given  to  me  a  thorn  in  the  flesh,  etc.  There  has 
been  much  speculation  on  this  subject.  What  is  clearly  implied  is  some 
severe  bodily  affliction,  intermittent,  not  continuous,  (i)  One  suggestion 
is  that  it  was  epilepsy ;  dating  perhaps  from  the  shock  of  Paul's  experience 
on  the  road  to  Damascus.  (2)  Another  suggestion  is  some  acute  eye- 
trouble.  The  latter  suggestion  is  favored  by  two  passages  in  Galatians. 
In  one  he  describes  the  personal  devotion  to  him  of  the  Galatians  in  the 
words,  "  If  possible,  ye  would  have  plucked  out  your  eyes  and  given  them 
to  me."  Again,  in  the  superscription  at  the  end  of  this  epistle  he  writes: 
"  See  with  how  large  letters  I  have  written  to  you  with  mine  own  hand  " : 
as  if  he  could  only  append  his  autograph  with  the  awkward  penmanship 
of  a  half-blind  man.  (Compare  also  his  failing  to  recognize  the  High 
Priest:    Note  (page  417)  to  Ads,  page  290.) 

Page  327.  A  savour  from  death  unto  death  .  .  .  from  life  unto  life. 
It  has  been  suggested  that  the  image  underlying  the  whole  paragraph 
is  that  of  a  Roman  Triumph,  in  which  incense  would  be  one  item :  to  the 
prisoners  about  to  be  executed  the  perfume  of  incense  would  mean  death, 
to  others,  who  were  to  be  pardoned,  it  would  mean  life. 

Page  327.  Could  not  look  stedfastly  upon  the  face  of  Moses  for  the  glory 
of  his  face.  The  reference  is  to  the  account  in  the  Old  Testament  of  Moses 
descending  from  the  Mount  after  his  forty  days'  conference  with  God : 
his  face  was  unendurably  bright,  and  it  became  necessary  for  him  to  veil 
himself. 

Page  329.  At  an  acceptable  time  I  hearkened  unto  thee  .  .  .  behold, 
now  is  the  acceptable  time.  The  quotation  is  from  Isaiah  (49^) :  the  deliv- 
ery of  ancient  Israel  from  captivity  was  reserved  for  a  favorable  moment 
(the  career  of  Cyrus) ;  under  the  gospel  the  favorable  moment  is  now, 
that  is,  every  moment. 

Romans 

Page  331.  God  gave  them  up  unto  uncleanness  .  .  .  God  gave  them 
up  unto  a  reprobate  mind.  These  are  examples  of  a  kind  of  expression 
which  is  common  in  scripture.  Similarly,  it  is  said  that  God  hardened 
Pharaoh's  heart;  the  Call  of  Isaiah  to  the  ministry  {Isaiah  6)  contains  the 
words  Make  the  heart  of  this  people  fat,  and  make  their  ears  heavy,  and  shut 
their  eyes,  etc.  They  are  simply  reflections  of  a  recognised  psychological 
law,  that  to  hear  spiritual  appeals  without  acting  on  them  produces  cal- 
lousness. But  in  scripture  what  is  a  law  of  nature  is  represented  as  a  direct 
act  of  God,  the  author  of  nature.     Compare  Introduction,  page  18. 

Ephesians 

Page  338.  We  are  God's  workmanship.  The  original  Greek  is.  We  are 
God's  poem.     The  words  poet,  poetry,  mean  creator,  creation. 

420 


-«8  Notes  to  Colossians 

Page  339.  Brake  down  the  middle  wall  of  partition  .  .  .  the  law  of 
commandments  contained  in  ordinances.  The  (Mosaic)  Law  was  the  great 
force  of  separation  between  Jew  and  Gentile :  both  are  reconciled  in  the 
Gospel  message. 

Page  339.  Unto  the  principalities  and  the  powers  in  the  heavenly  places. 
Compare  summary  of  Colossians,  section  (b).  The  last  of  the  passages 
on  page  340  contains  the  same  idea. 


Colossians 

Summary.  The  idea  of  supernatural  beings,  subordinate  to  God, 
but  ruling  as  viceroys  over  portions  of  the  universe,  appears  often  in  Scrip- 
ture. Sometimes  they  are  called  gods;  an-d  the  82d  psalm  seems  to  de- 
scribe such  powers  arraigned  for  misgovernment,  and  degraded  to  the  rank 
of  mortalsj 

God  standeth  in  the  congregation  of  God; 
He  judgeth  amotig  the  gods. 

*'  How  long  will  ye  judge  unjustly, 

And  respect  the  persons  of  the  wicked? 
Judge  the  poor  and  fatherless  : 

Do  justice  to  the  afflicted  and  destitute. 
•  Rescue  the  poor  and  needy : 

Deliver  them  out  of  the  hand  of  the  wicked.'* 

They  know  not,  neither  do  they  understand; 

They  walk  to  and  fro  in  darkness  : 

All  the  foundations  of  the  earth  are  moved. 
"  /  said,  Ye  are  gods, 

A  nd  all  of  you  sons  of  the  Most  High. 
Nevertheless  ye  shall  die  like  men, 

And  fall  like  one  of  the  princes.'" 

Arise,  O  God,  judge  the  earth: 

For  thou  shall  inherit  all  the  nations. 

In  the  New  Testament  such  supernatural  personages  are  often  imagined 
as  ruling  in  the  space  between  earth  and  heaven;  compare  (Ephesians) 
Prince  of  the  power  of  the  air,  and,  spiritual  hosts  of  wickedness  in  the  heavenly 
places. 

Page  342.  After  the  rudiments  of  the  world.  Compare  note  (page  418) 
on  Galatians,  page  313. 

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Philippians 

Page  347.  Our  citizenship  is  in  heaven.  Dr.  Moffet  translates,  We 
are  a  colony  of  heaven.  The  idea  would  specially  appeal  to  inhabitants  of 
Philippi,  which  was  a  Roman  colony  founded  by  Augustus  himself. 

Last  Epistles  of  St.  Paul 

Page  349.  //  any  man  teacheth  a  diferent  doctrine,  etc.  The  drift  of  this 
passage  is  not  intolerance,  as  the  opening  words  might  suggest,  but  rather 
the  plea  that  doctrines  should  be  estimated  by  their  bearing  on  godliness. 

Page  360.  Jesus,  who  before  Pontius  Pilate  witnessed  the  good  confession : 
this  and  other  expressions  in  the  passage  seem  to  reflect  Paul's  immediate 
expectation  of  appearing  at  the  bar  of  Caesar.  So :  the  only  Potentate, 
the  King  of  Kings  and  Lord  of  lords. 

Page  351.  For  the  time  will  come  when  they  will  not  endure  the  sound 
doctrine.  Compare  the  "  antinomianism  "  that  marks  the  last  period  of 
New  Testament  times :  Introduction,  page  306,  and  below,  //  Peter  and 
Jude. 

Hebrews 

Page  353.  Passage  I  is  really  a  summary  of  the  whole  epistle  in  a  single 
sentence. 

Page  354.  As  was  Moses  "  in  all  His  house."  The  reference  is  to  the 
words  of  God  to  rebellious  Israelites  (Numbers  12) :  "  My  servant  Moses 
is  not  so;    he  is  faithful  in  all  mine  house." 

Page  354.  Melchizedek,  King  of  Salem.  The  argument  here  rests 
upon  two  passages  of  the  Old  Testament,  which  present  the  mysterious 
personage,  Melchizedek,  as  to  whom  no  explanation  is  given  but  what  these 
passages  convey.  The  first  {Genesis  14^^)  tells  how  Abraham,  returning 
from  his  expedition  in  support  of  the  King  of  Sodom,  meets  this  person. 

And  Melchizedek,  King  of  Salem,  brought  forth  bread  and  wine: 
and  he  was  priest  of  God  Most  High.  And  he  blessed  him,  and  said, 
Blessed  be  Abram  of  God  Most  High,  .  .  .  And  he  gave  him  a  tenth  of  all. 

The  other  is  part  of  the  one  hundred  and  tenth  psalm,  which  celebrates 
the  Messiah  as  King  and  Priest. 

The  LORD  hath  sworn,  and  will  not  repent, 
"  Thou  art  a  priest  for  ever 
After  the  order  of  Melchizedek." 

Page  359.  A  palpable  and  kindled  fire  .  .  .  the  sound  of  a  trumpet  .  .  . 
if  even  a  beast  touch  the  mountain  it  shall  be  stoned.     All  these  details  are 

422 


■^  Notes  to  James,  Peter,  Jude 

echoes  of  the  description  {Exodus  19)  of  the  mountain  from  which  the  Law 
was  proclaimed.  —  Yet  once  more  will  I  tnake  to  tremble  not  the  earth  only 
but  also  the  heaven  :  a  free  quotation  from  Haggai,  verses  6  and  22  of  Chap- 
ter 2  being  put  together. 

St.  James 

Essay  i.  Here  a  very  subtle  argument  is  conveyed  by  a  succession  of 
images,  (i)  The  keynote  to  the  whole  is  the  idea  of  Temptation,  which 
implies  possibilities  of  both  Good  and  Evil.  (2)  The  source  of  Evil  in  us 
is  expressed  by  the  image  of  childbirth :  one  parent  being  individual  lust. 
This  image  of  childbirth  is  carried  forward  to  a  second  generation  to  express 
development  of  evil :  lust,  sin,  death.  On  this  sentence  of  St.  James  Milton 
has  founded  his  great  allegory  of  Satan,  Sin  and  Death,  in  the  latter  part 
of  the  second  book  of  Paradise  Lost.  (3)  For  the  origin  of  Good  in  us 
the  same  image  of  childbirth  is  employed,  the  parent  now  being  the  will 
of  God,  and  the  offspring  is  an  inborn  word  in  each  individual.  (4)  For  the 
development  of  this  germ  of  Good  the  imagery  changes  to  that  of  listening, 
suggested  by  inborn  word.  (5)  But  a  further  stage  is  necessary :  doing 
as  well  as  hearing ;  and  the  imagery  changes  to  that  of  a  mirror.  This  has 
a  twofold  application.  Hearing  apart  from  doing  is  compared  to  a  reflec- 
tion in  a  mirror,  which  vanishes  as  the  beholder  goes  away.  For  hearing 
accompanied  with  doing  the  mirror  is  the  law  :  the  beholder  sees  his  action 
reflected  in  the  law.  But  this  perfect  mirror  is  the  law  of  liberty  :  the  fixed 
N.  T.  idea  that  Christian  liberty  is  an  inspiration  far  more  exacting  than 
the  law  made  up  of  ordinances.     Compare  Galatians,  page  313. 

Essay  3.  This  deliverance  of  St.  James  has  frequently  been  attacked, 
as  if  it  was  a  depreciation  of  faith.  It  is  rather  an  exaltation  of  works : 
faith  itself  is  not  faith  unless  it  shows  itself  in  corresponding  works. 

Page  365.  Ye  have  laid  up  your  treasure  in  the  last  days  .  .  .  the  com- 
ing of  the  Lord  is  at  hand.  This  discourse  of  St.  James,  and  still  more  the 
epistles  which  follow,  illustrate  the  intensifying  belief  of  the  primitive 
church  that  the  end  of  the  world  was  close  at  hand. 


St.  Peter  and  St.  Jude 

Page  372.  We  were  eyewitnesses  of  his  majesty.  The  reference,  of 
course,  is  to  the  Transfiguration.  —  No  prophecy  of  scripture  is  of  private 
interpretation.  This  passage  has  been  variously  explained.  But  the  drift 
of  the  whole  seems  to  be  that  no  scriptural  prophecy  is  to  be  interpreted 
as  the  saying  of  a  private  individual :  the  prophets  spoke  as  inspired  by  the 
Holy  Ghost. 


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Epistles  of  St.  John 

Prologue  and  Epilogue.  These  should  be  read  together.  The  first 
insists  that  the  writer  has  received  his  message  of  "  The  Word  "  directly 
from  the  visible  presence  of  Christ  on  earth.  Then  the  message  follows, 
in  a  succession  of  "  Thoughts."  Then  the  Epilogue  sums  up  the  founda- 
tion of  the  message  under  three  heads :  a  triple  We  know.  All  else  is  the 
vanity  of  idols  as  contrasted  with  the  true  God. 


The  Revelation  of  St.  John 

The  general  significance  has  been  fully  explained  in  the  Summary. 
It  may  be  added  here  that  throughout  the  book  the  details  are  largely 
echoes  of  ideas  of  the  Old  Testament.  The  following  parallel  columns  will 
illustrate  this. 


The  throne,  and  surrounding  radi- 
ancy —  the  living  creatures. 
Twenty-four  elders. 


Seven    Spirits    before    the    throne 
.  .  .  sent  forth  into  all  the  earth. 
Glassy  sea  like  unto  crystal. 

Book  sealed  with  seven  seals. 


Lion  of  the  tribe  of  Judah. 

Root  of  David. 

The  Lamb  ...  as  though  it  had 

been  slain. 
Incense,  the  prayers  of  the  saints. 
The      number  .  .  .  ten     thousand 

times  ten  thousand,  etc. 


Ezekiel's  Vision  (Ezekiel  i). 

From  the  same  idea  as  *  Ancient 
of  Days  '  (Daniel  7^^) :  the  com- 
parative degree  suggests  sub- 
ordinate or  graded  authority. 

Zechariah's  Vision  (4^°). 


Regular  O.  T.  conception  of 
'  waters  above  the  firmament.' 

Intensified  from  Daniel's  sealed 
book  of  prophecy  (12^) ;  compare 
Isaiah  29^^  and  Ezekiel  2^. 

The  Blessing  on  the  Tribes:  Gene- 
sis 49^"^^ 

Isaiah  11,  etc. 

Imagery  of  Isaiah  53'. 

Psalm  141^. 

Similar  use  of  thousand  in  Daniel 
7^0;  Psalm  6S". 


424 


GENERAL   NOTES 

I.     Unclean  Spirits 

To  the  ancient  mind  abnormal  physiological  manifestations,  especially 
those  accompanied  with  violence  or  excitement,  were  believed  to  indicate 
that  the  individual  was  "  possessed  "  by  supernatural  beings.  There  are 
two  different  modes  of  such  possession. 

1.  It  applied  to  disease  :  especially  such  things  as  epilepsy  and  delirium. 
Among  the  Jews  there  were  professional  exorcists  {Acts,  page  283),  who 
claimed  to  free  the  individual  from  the  demons;  compare  the  words  of 
Jesus  {Matthew,  page  160),  //  /  hy  Beelzebub  cast  out  devils,  by  whom  do  your 
sons  cast  them  out?  He  says  again  to  the  disciples  attempting  unsuccess- 
fully such  a  cure,  This  kind  can  come  out  by  nothing  save  by  prayer  {Mark, 
page  57).  What  the  multitude  recognised  was  that  the  healing  power  of 
Jesus  was  more  potent  in  this  matter:  Aftd  amazement  came  upon  all  .  .  . 
What  is  this  word?  for  with  authority  and  power  he  commandeth  the  unclean 
spirits,  and  they  come  out  {Mark,  page  40,  etc.).  A  similar  "  possession  "  was 
recognised  even  for  animals :  when  a  panic-stricken  herd  of  swine  ran  down 
a  precipice  they  were  supposed  to  be  animated  by  demons  just  exorcised 
from  a  human  being  {Luke,  page  99).  One  probable  etymology  of  the 
word  Beelzebub  makes  the  word  mean  "  lord  of  the  dwelling  "  :  as  if  chief 
of  the  spirits  that  occupied  human  bodies. 

2.  It  applies  also  to  inspiration  in  the  good  sense.  To  the  ancients 
madness  and  divine  inspiration  were  expressed  by  the  same  words.  Hence 
among  the  higher  gifts  of  the  church  was  the  discerning  of  spirits  {I  Corin- 
thians, page  320).  The  oracles  of  the  Greeks  were  incoherent  words  spoken 
by  a  prophet  in  a  state  of  ecstasy ;  the  point  lay  in  the  interpretation.  So 
with  the  Philippian  girl  {Acts,  page  279),  her  words  of  delirium  would  be 
interpreted  by  her  masters,  and  this  was  used  as  a  means  of  making  money. 


It  is  repeatedly  noted  in  the  gospel  how  Jesus  restrains  people  from  pub- 
lishing his  deeds:  especially  compare  {Mark,  page  41),  he  sternly  charged 
him.  It  is  the  fixed  purpose  of  Jesus  to  avoid  unsettling  men's  minds  by 
appeals  to  wonder  and  excitement,  which  leads  Matthew  (page  160)  to 
apply  to  him  the  Isaiahan  prophecy,  He  shall  not  strive  nor  cry.  His  appeal 
is  to  spiritual  evidence  :  hence  {Mark,  page  40,  etc.)  he  checks  the  acknowl- 
edgment from  demons,  and  {Matthew,  page  161)  he  indignantly  refuses  the 

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demand  for  a  sign  from  heaven.  He  even  commands  the  disciples  (page  171) 
to  tell  no  man  the  wonders  of  the  Transfiguration  until  after  his  resur- 
rection :  he  will  not  have  the  revelation  of  his  glory  stand  apart  from  the 
revelation  of  his  sufferings. 

3.    The  "  Unpardonable  Sin  " 

A  widespread  tradition  has  prevailed  in  religious  circles,  that  Jesus  has 
indicated  some  one  single  sin  as  beyond  all  forgiveness ;  and  many  sensi- 
tive minds  have  wondered  whether  by  inadvertence  this  sin  may  have  been 
committed.  All  this  is  out  of  keeping  with  the  discourse  of  Jesus  {Luke, 
page  109;  Mark,  page  44;  Matthew,  psLge  160).  Jesus  regularly  makes 
his  works  of  healing  the  great  credentials  of  his  ministry.  When  opponents 
suggest  that  he  casts  out  demons  by  aid  of  the  prince  of  demons,  this 
draws  from  our  Lord,  not  a  burst  of  indignation,  but  rather  an  outburst 
of  despair  for  those  making  the  monstrous  suggestion  :  what  hope  can  there 
be  of  healing  men  while  they  are  in  antagonism  to  the  spirit  of  healing  it- 
self?    In  the  striking  phrase  of  Mark,  such  people  have  an  eternal  sin. 

4.    The  Word  "  Mystery  " 

Wherever  this  word  is  used  in  the  N.  T.  there  is  allusion,  direct  or  in- 
direct, to  the  popular  Mystery  Religions,  made  up  of  an  outward  ritual  open 
to  the  public  and  an  interpretation  of  this  ritual  carefully  guarded  from  all 
but  "  the  initiated."  (i)  Application  of  this  idea  is  made  to  the  Parables 
of  Jesus  (Matthew,  page  162 ;  Luke,  page  97)  :  the  Parable  is  a  wonder 
story  which  makes  appeal  as  such  to  the  multitude ;  the  inner  circle  of  dis- 
ciples are  "  the  initiated  "  to  whom  the  interpretation  is  committed  —  of 
course,  with  the  understanding  that  they  will  pass  it  on.  (2)  In  Ephesians 
(pages  338,  339),  the  whole  visible  course  of  events  since  the  creation  is 
pronounced  an  outer  show :  the  initiated  have  grasped  the  significance  of 
the  whole  to  be  Jesus  Christ.  (3)  The  words  in  /  Corinthians  (page  324), 
Behold,  I  tell  you  a  mystery,  do  not  mean  that  what  follows  is  something 
difficult  to  understand ;  but  rather  that  it  is  a  new  revelation,  that  moment 
made  to  the  followers  of  Jesus.  (4)  At  the  turning  point  in  the  Book  of 
Revelation  (page  388),  the  sounding  of  the  seventh  trumpet.  Then  is 
finished  the  mystery  of  God  .  .  .  which  he  declared  to  his  servants  the  proph- 
ets :  means  that  the  whole  of  prophecy  is  made  the  outer  sign,  and  the 
revelation  to  the  initiated  follows  in  the  shout  of  heaven,  The  kingdom 
of  the  world  is  become  the  kingdom  of  our  Lord  and  of  his  Christ, 

5.    The  Herods 

While  for  all  practical  purposes  the  Holy  Land  in  New  Testament  times 
was  part  of  the  Roman  Empire,  the  administration  being  in  the  hands  of 
Roman  "  governors,"  like  Pontius  Pilate,  yet  it  was  the  policy  of  Rome  to 

426 


-99  General  Notes 

secure  influence  by  distinguishing  eminent  personages  among  the  Jews  by 
grant  of  local  sovereignty,  more  or  less  complete  [tetrarch  literally  means 
ruler  of  a  fourth  part],  with  the  honorary  title  of  king.  The  Herods  were 
a  distinguished  Jewish  (or  Idumaean)  family  marked  by  personal  gifts  and 
immoral  family  relations. 

1.  Herod  the  Great  had  been  made  by  the  Roman  Senate  "King  of 
Judaea  "  before  the  birth  of  Christ.  The  great  work  of  his  life  was  the  re- 
building of  the  Temple  at  Jerusalem,  thus  often  described  as  the  Temple 
of  Herod.  The  family  horrors  of  his  later  life  have  been  the  theme  of  much 
secular  literature.  This  is  the  Herod  visited  by  the  Wise  Men  from  the 
East  {Matthew,  page  140) ;  and  he  caused  the  "  Massacre  of  the  Inno- 
cents "  at  Bethlehem, 

2.  His  sons  were  Herod  Antipas  (the  Herod  of  page  133)  and  Herod 
Philip.  The  wife  of  Herod  Philip  was  Herodias,  and  their  daughter  was 
Salome.  Herodias  forsook  her  husband,  and  entered  into  immoral  rela- 
tions with  Herod  Antipas.  John  the  Baptist's  rebuke  of  this  sin  led  to 
his  execution  as  related  in  three  gospels  (pages  49,  100,  165). 

3.  Herod  Agrippa  I  was  grandson  of  Herod  the  Great.  For  his  services 
at  Rome  he  was  granted  the  rule  of  Judaea  and  Samaria.  His  policy  was 
ostentatious  zeal  for  Jewish  law :  it  is  this  Herod  who  executed  James  and 
attempted  the  execution  of  Peter  {Acts,  page  271). 

4.  Herod  Agrippa  H  (son  of  the  preceding)  was  brought  up  at  Rome, 
and  in  the  final  war  fought  on  the  side  of  Romans  against  Jews.  It  was  he 
who,  with  his  sister  Bernice,  made  a  visit  of  ceremony  to  the  Roman 
governor  Festus  at  Caesarea,  in  which  Paul  appeared  before  them.  This  is 
fully  discussed  in  Introduction,  pages  258-9. 

5.  The  Herodians  is  the  name  given  to  a  political  party  among  the 
Jews,  who,  under  the  leadership  of  the  Herod  family,  sought  to  maintain 
Jewish  nationaUty  amid  the  general  fusion  of  nations  in  the  Roman  empire. 
Hence  they  are  mentioned  in  connection  with  the  Pharisees,  who  had  the 
same  purpose  from  motives  of  religion.     {E.g.  Mark,  page  54.) 

6.    Sign  from  Heaven 

The  importance  of  the  word  sign  in  the  New  Testament  has  been  dis- 
cussed under  two  heads:  (i)  For  the  general  use  of  the  word  see  Note 
(page  401)  on  Matthew,  page  160;  (2)  for  the  special  use  in  St.  John  see 
Introduction,  page  29,  and  Notes  to  St.  John,  passim. 

7.    Judas  Iscariot 

Long  tradition  has  associated  the  betrayer  of  Jesus  with  the  idea  of  an 
infinitely  wicked  man.  Such  a  conception  would  be  hard  to  reconcile  with 
the  fact  that  Jesus,  who  ''  knew  what  was  in  man,"  chose  him  as  one  of  his 
twelve  followers.  It  is  impossible  to  think  of  him  as  deteriorating  in  char- 
acter under  companionship  with  our  Lord. 

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The  Modern  Reader's  Bible  for  Schools  B^- 

Another  view  of  Judas  is  quite  possible,  (i)  He  was  a  sincere  foUo^^er 
of  Jesus,  with  enthusiastic  belief  in  his  claims  as  the  Christ.  (2)  Like  the 
other  disciples,  but  much  more  so,  his  mind  was  filled  with  the  old  Jewish 
conceptions  of  the  Christ  as  a  kingly  ruler  with  irresistible  force  for  con- 
quest. (3)  Judas  was  a  man  of  a  highly  practical  turn  of  mind  :  hence  he 
kept  the  bag,  was  treasurer  to  the  little  company  of  disciples.  (4)  Like 
John  the  Baptist,  he  was  impatient  at  the  delay  of  Jesus  in  assertion  of  his 
kingship  by  force.  (5)  His  practical  turn  of  mind  led  such  a  man  to  devise 
a  scheme  for  forcing  Jesus  to  assert  his  powers ;  this  scheme  was  to  con- 
trive a  sudden  arrest.  (6)  For  such  a  scheme  he  must,  of  course,  go 
through  the  form  of  receiving  money  from  the  authorities,  as  if  a  reward 
for  treason.  The  expression  in  Luke  (page  129)  Then  entered  Satan  into 
Judas  Iscariot  favors  the  idea  that  this  scheme  may  have  come  to  him  as  a 
sudden  thought.  (7)  When  Jesus,  divining  what  was  in  the  mijnd  of 
Judas,  uses  the  words,  What  thou  docst  do  quickly,  these  words,  which  we 
interpret  in  the  light  of  the  sequel,  might  to  a  fanatic  with  a  practical  plan 
in  his  mind  have  been  perverted  into  an  encouragement.  The  phrase  ap- 
plied by  Christ  to  Judas,  the  son  of  perdition  (John,  page  238),  need  imply 
no  more  than  that  Jesus  then  recognises  that  Judas  is  lost.  (8)  It  is 
noticeable  that  Judas,  who  might  easily  have  identified  Jesus  to  the  sol- 
diers without  being  actually  present,  stood  by  during  the  arrest  {John,  page 
239),  as  if  expecting  the  assertion  of  supernatural  force ;  and  his  expecta- 
tion must  have  received  a  momentary  confirmation  when,  as  the  officers 
actually  accosted  Jesus,  They  went  backward  and  fell  to  the  ground.  (9)  When 
it  became  evident  that  Jesus  would  not  use  supernatural  force,  but  elected 
to  suffer,  Judas  was  overwhelmed  with  remorse.  Not  only  had  his  scheme 
failed,  but  he  became  conscious  of  having  the  price  of  innocent  blood  in  his 
hand.  He  rushed  to  return  it  to  the  authorities :  when  they  refused  it 
he  threw  it  on  the  ground  before  them,  and  went  away  and  committed 
suicide.  —  (10)  Of  course,  against  all  this  must  be  set  the  words  of  the  fourth 
gospel  that  Judas  was  a  thief  (see  John,  page  228).  But,  read  in  its  context, 
this  may  be  understood  as  an  interpretation,  by  the  writer  of  the  fourth  gospel, 
of  a  particular  expression  of  Judas  on  a  particular  occasion ;  it  does  not  seem 
to  be  intended  as  a  statement  of  fact. 

8.    John  the  Baptist 

Baptism  was  a  rite  prevailing  extensively  in  the  Holy  Land,  for  pur- 
poses of  initiation,  or  in  connection  with  some  special  consecration.  The 
miraculous  circumstances  attending  the  birth  of  this  John  are  related  at 
the  commencement  of  St.  Ltike.  He  led  the  life  of  a  hermit  until  he  came  for- 
ward as  the  first  stage  in  the  movement  which  culminates  in  the  appearance 
of  Jesus  Christ.  His  part  in  this  movement  is  always  recognised  by  him- 
self as  that  of  preparation.  Water  and  fire  are  the  great  purifying  forces  of 
the  world :  John  distinguishes  between  his  baptism  of  water,  and  of  re- 
pentance as  preparation  for  what  is  to  come,  and  the  higher  baptism  of  fire 

428 


-^  General  Notes 

which  he  attributes  to  his  successor.  Thus  he  is  identified  with  the  ex- 
pectancy among  the  Jews  that  some  "  messenger  "  would  prepare  the  way 
for  the  advent  of  the  Messiah.  Such  expectancy  is  founded  on  a  prophecy 
in  the  Book  of  Malachi  [which  word  is  the  title  of  the  book,  not  the  name 
of  a  person,  and  signifies  "  My  Messenger  "]. 

Behold,  I  send  MY  MESSENGER,  and  he  shall  prepare  the  way  before 
me:  and- the  Lord,  whom  ye  seek,  shall  suddenly  come  to  his  temple.  .  . 
But  who  may  abide  the  day  of  his  coming?  and  who  shall  stand  when  he  ap- 
peareth?  for  he  is  like  a  refiner's  fire,  and  like  fullers'  soap  :  and  he  shall 
sit  as  a  refiner  and  purifier  of  silver,  and  he  shall  purify  the  sons  of  Levi.  .  .  . 
Behold,  I  will  send  you  ELIJAH  THE  PROPHET  before  the  great 
and  terrible  day  of  the  LORD  come.  And  he  shall  turn  the  heart  of  the 
fathers  to  the  children,  and  the  heart  of  the  children  to  their  fathers.   .   .   . 

Thus  when  Jesus  seemed  to  delay  his  manifestation  as  king,  in  the  sense 
of  the  kind  of  king  the  Jews  were  expecting,  the  question  was  raised  whether 
Jesus  himself  was  only  this  Messenger,  or  the  expected  Elihu,  or  John  the 
Baptist  risen  from  the  dead  {Matthew,  page  169,  etc.).  The  execution  of 
John  the  Baptist  for  his  reproof  of  Herod  had  already  taken  place  (above, 
page  165).  John  the  Baptist  thus  makes  the  final  point  of  Old  Testament 
prophecy,  before  the  New  Covenant  opens  with  Jesus.  Hence  the  words  of 
Jesus  (Matthew,  page  158)  :  Among  them  that  are  born  of  women  there  hath 
not  arisen  a  greater  than  John  the  Baptist  :  yet  he  that  is  but  little  in  the 
kingdom  of  heaven  is  greater  than  he. 

9.    The  Gift  of  Tongues 

This  must  be  recognised  as  one  of  the  difficult  points  of  New  Testament 
narrative.  It  appears  first  in  connection  with  the  Descent  of  the  Holy 
Ghost  on  the  Day  of  Pentecost,  and  reappears  at  intervals  in  the  Acts  and 
the  Epistles. 

1.  The  difficulty  is  to  form  a  clear  idea  as  to  what  was  the  outer  mani- 
festation of  this  gift  of  tongues.  In  the  vivid  description  of  the  Day  of 
Pentecost  {Acts,  page  263)  it  seems  to  be  some  ecstatic  speech  of  those  upon 
whoni  the  Holy  Ghost  descends,  which  by  some  present  (men  of  various 
races)  is  described  by  the  words,  Every  man  heareth  in  the  language  wherein 
he  was  born,  while  those  who  use  these  words  recognise  that  the  speakers 
are  Galilaeans.  Other  bystanders  see  in  this  ecstatic  speech  only  the  babbling 
of  drunkards.     A  similar  manifestation  appears  in  the  incident  of  Cornelius 

{Acts,  page  274),  and  is  understood  to  imply  that  the  Holy  Ghost  has  been 
given  to  Gentiles  as  well  as  Jews.  It  continues  to  appear  in  the  history  of 
the  churches,  and  the  same  double  character  continues :  thus  (/  Corin- 
thians, page  320)  among  spiritual  gifts  are  mentioned  both  divers  kind  of 
tongues  and  the  interpretation  of  tongues. 

2.  On  the  other  hand,  the  symbolism  of  all  this  is  clear  and  impressive 

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The  Modern  Reader's  Bible  for  Schools  9«- 

The  incident  of  Pentecost  is  the  counterpart,  in  the  New  Testament,  to  the 
incident  of  Babel  in  the  Old  Testament  {Genesis  ii).  The  latter  was  the 
confusion  of  tongues :  the  rise  of  varying  languages,  which  in  time  made 
varying  nations :  then  one  nation  is  "  chosen  "  to  bring  the  rest  of  the 
nations  to  the  knowledge  of  God.  The  symbolism  of  Pentecost  is  the 
bringing  back  the  various  nations  into  the  unity  of  the  Christian  religion. 
The  gospel  message  is  spoken,  as  it  were,  in  Galilsean  form  :  but  each  people 
that  hears  it  interprets  it  in  terms  of  its  own  civilization. 


430 


INDEX 


Besides  ordinary  purposes  of  reference  this  Index  is  designed  to  give  assistance 
in  the  more  systematic  reading  of  the  New  Testament.  It  facilitates,  for  example, 
a  comparative  study  of  the  Parables  of  Jesus;  or  a  comprehensive  review  of  his  life, 
or  of  the  leading  thoughts  in  the  Epistles.  It  can  be  used  to  trace  major  or  minor 
personages,  or  localities,  in  the  narrative.  {The  lists  of  items,  however,  must  not 
be  understood  as  exhaustive.)  Many  other  uses  of  it  will  suggest  themselves  to  in- 
dividual students  or  teachers. 


Abridgment  3,  250,  306 
Acts    of    the    Apostles :      Introduction 
248-60,  Text  261-301,  Notes  414-8. 

—  Authorship  248  —  nature  of  his- 
tory 250.  —  Stages  of  narrative  249- 
50  —  marked  by  visions  250,  253, 
272-3,  279,  282,  298. — Leading 
Incidents :    Pentecost  250  flf.,  263  ff. 

—  Miracle  at  the  Beautiful  Gate 
265  ff.  —  the  Apostles'  Fellowship 
251,  265,  267  —  Ananias  and  Sapphira 
267-8  —  Divergence  of  Hebrew  and 
Greek    and    Institution    of    Deacons 

251,  268  —  Martyrdom    of    Stephen 

252,  269  —  Philip  and  the  Ethiopian 
270  —  Imprisonment  of  Peter  271-2 

—  Jewish  "  Way  "  and  Gentile  Chris- 
tianity 253,  277  —  Conversion  of  Paul 
275-6  —  Antioch  and  the  Missionary 
Journey  254,  276  —  Adventure  at 
Lystra  254,  277-8  —  at  Philippi  254, 
279-80  —  Paul  in  Athens  255,  281-2 

—  Corinth  and  rise  of  Epistolary 
Literature  255,  282-3  —  the  Ephesian 
Mob  256,  284-5  —  the  Mob  of 
Jerusalem  257,  286-9  —  Conspiracy 
against  Paul  258,  290  —  Paul  and 
Felix  258,  290-3  —  Paul,  Festus  and 
Agrippa  258-9,  293-7 — Voyage  and 
Shipwreck  259,  297-300  —  Paul  in 
Rome  259-60,  300-1.  —  See  also 
under  Peter,  Paul 

Agrippa  258-9,  294-7,  427 
Alexander  the  Great,  Conquests  of  7 
Ananias    the    disciple    275  —  the    High 
Priest  289,   292 — Ananias  and  Sap- 
phira 267-8 

43 


Anathema  312,  418 

Andrew  40,  44,  66,  92,  144,  155,  203, 
213,  229,  263 

Anna  84 

Annas  239,  266 

Antinomianism  306,  369  S. 

Antioch  254,  276,  278 

Apostles:  Call  40,  92,  144,  155  — 
Organization  of  155-7  (compare  43, 
100,  131) — Commission  to  155-7 
(compare  103-4,  399,  248-50) 

Aquila  282 

Ascension :  see  under  Incidents.  — 
Omission  from  Matthew's  Gospel 
22,   196-7 

Athens  255,  281-2,  416 

Autograph  signatures  of  Paul  302,  310 

Babel  251 

Barabbas  72,  193,  241 

Barnabas  267,  276,  277 

Bartholomew  44,  92,  155,  263 

Bartimaeus  14,  61 

Beatitudes  17,  144-5 

Beelzebub  44,  106,  155,  156,  160,  425 

Bethany  62,  189,  202,  226,  228 

Bethesda,  Pool  of  210  ff. 

Bethlehem  140 

Bethsaida  51,  100,  104,  158,  203,  229 

Boanerges  44 

Caesarea  169,  258,  273,  276,  291,  293 
Caiaphas  88,  189,  227,  240,  260 
Cana  of  Galilee  204,  209 
Capernaum  40,  57,  89,  94,  104,  143,  151, 

159,  171,  204,  209,  213,  214 
Captivity,  The,  6 


Index 


Cephas  203,  315,  319 

Children  and  Jesus  sg,  121,  172,  174 
—  children's  play  96,  158 

Christ,  The :  Recognition  by  Peter  20, 
55,  71,  127,  169  —  Sufferings  of  55, 
57,  60,  loi,  122,  170,  171.  —  En- 
larging Conception  of  Christ  in  the 
New  Testament  380-1.  —  Compare 
202,  203,  217,  218,  229.  —  False 
Christs  185 

Christian:  name  first  used  at  Antioch 
254,  277 

Church :  Foundation  of  20  —  Church 
and  World  19 

Circumcision  217,  252-3,  330,  332 

Colossians,  Epistle  to  341-4,  380,  421 

Comforter,  Promise  of  232-4,  236 

Commentators,  Mediaeval  2 

Corinth  255,  416 

Corinthians,  Epistles  to :  I  Corinthians 
315-24,  418  —  II  Corinthians  325-9, 
420 

Cornelius  272-4 

Covenant  6 

Cross,  Doctrine  of  115,  157 

Damascus  253,  275,  276 

Decapolis  53 

Demetrius  284-5 

Devil,  The  [to  be  distinguished  from 
"  devils "  used  as  synonym  of 
demons]  143,  164,  189,  87,  97,  220, 
231,  341  (Evil  One),  369,  370,  375. 
See  Satan 

Dialectic  25,  35 

Diana  256,  284 

Diaspora :   see  Dispersion 

Didymus  226,  245,  246.  —  See  Thomas 

Discourses  of  Jesus :  Two  types  5, 
34-5.  —  In  Synoptic  Gospels :  Ser- 
mon on  Mount  or  Sevenfold  Discourse 
144-51,  396-8;  compare  92-3;  15, 
16  ff.,  18  —  Sevenfold  Denunciation 
182-4,  405,  406  —  Revelation  of  the 
End  of  Things  184-9,  39i>  406;  66-8, 
127-9,  170;  compare  113. — In 
John's  Gospel :  Discourses :  Beth- 
esda  210-2,  The  Comforter  232-4, 
The  Vine  234-7,  Prayer  for 
the  Disciples  237-8. — Disputations: 
Loaves  and  Fishes  212-6,  Feast  of 
Tabernacles  216-21,  The  Man  Born 


Blind    221-3,    The    Good    Shepherd 

223-5 
Dispersion  6,  218,  304,  365 
Disputation  26 
Divorce  58,  118,  146,  174 

Ecclesiasticus  361 

Egypt,  Flight  to  141 

Elijah:  in  the  Transfiguration  20,  56, 
102,  170  —  as  The  Messenger  428-9 

Elisabeth  79  ff. 

Emmaus  Incident  135-6;   compare  74-5 

Epaphroditus  346 

Ephesians,  Epistle  to  338-41,  380 

Ephesus  256-7,  283-6,  382 

Epistles  of  the  New  Testament :  Intro- 
duction 302-8,  Text  (summaries  and 
passages)  309-77,  Notes  418-24.  — 
Order  of  epistles  305  —  style  306-8 

—  Basis  the  personal  letter  302,  303, 
344-5,  377  —  Missionary  Epistles  255, 
303,  305,  309-37  —  a  circulating 
medium  304  (compare  338,  352, 
369)  —  Epistolary  Literature  as  dis- 
tinguished from  Epistles  304,  309, 
352-76  —  epistles  carry  on  the  his- 
tory of  the  New  Testament  305.  — 
Prominent  Ideas  in  the  Epistles: 
Christian  Liberty  303,  306,  313,  362, 
423  —  the  Church  the  Body  of 
Christ  303,  316,  320-1,  340,  342  _— 
Death  and  Resurrection  of  Christ 
realised  as  Death  to  Sin  and  Resur- 
rection to  Righteousness  303,  330, 
333-4,  343  —  Spiritual  Gifts  303, 
316,  320-2 — Faith  330-1,  332-3, 
353,  357-60,  363  — Love  303,  321-2, 
375,  419  —  Sonship  374  —  Glory  of 
the    ministry    327-9,    339,    35°,    35i 

—  Resurrection  Hopes  and  Future 
Glory  310-1,  316,  322-4,  325,  327-8, 
335,  346-7,  351,  36s,  419  —  Contrast 
of  Law  and  Gospel  312-3,  329-32, 
349,  352-60,  421  —  Conflict  of  Flesh 
and  Spirit  314,  330,  334-5,  366  — 
Distinction  of  lawful  and  expedient 
316,  319-20  —  Faction  and  Unity 
315,  317-9,  346  —  Contrast  of  Wis- 
dom   and    Spiritual    Power    317,    33° 

—  Widening  Conception  of  Jesus 
Christ  380-1  (compare  "  fulness  " 
342-3,      "  mystery  "      338-41,      and 


432 


Index 


352-7) — the  Christian  Life  311, 
514,  316,  31Q,  330,  336-7,  340-1, 
343-4,  347-8,  350,  361-4,  366,  367, 
368  — the  Last  Days  310,  330,  337, 
364-5,  369-73 

Essays  as  a  form  of  wisdom  literature 
360-1  —  of  James  361-4,  423 

Ethiopian  252,  270-1 

Evangel  10 

Exorcists  283 

Fan,  The  Winnowing  18  £f. 

Fast,  The  297 

Felix  258,  291-3 

Festivals:  The  Passover  129,  204,  212, 
2i8,  271 — Pentecost  250-1 — Feast 
of  Tabernacles  216  Q.,  410-2 — of 
the  Dedication  224 

Festus  258-9,  293-7 

Gadarenes  153 

Galatians,  Epistle  to  302,  312-4,  418 

Galilee  9,  39,  40,  41,  46,  53,  171  £f., 
203,  209,  212,  216  —  Galilseans  112, 
251,  395 

Gallio  282-3 

Gennesaret  51,  89,  167 

Gentiles  60,  61,  252,  254,  257 

Geography  of  the  Holy  Land  9 

Gerasenes  46,  98 

Gethsemane  69,  191  —  compare  131, 
239 

Gospels,  Introduction  to  10-35.  —  See 
under  John,  Luke,  Mark,  Matthew 

Greek  and  Hebrew  civilizations  com- 
bining in  interval  between  Old  and 
New  Testament  7  —  compare  in 
New  Testament  Jew  and  Gentile 
251-2,  253,  254,  255,  276,  282-3, 
283,  301,  305,  329  ff.,  415 

Greek  Philosophy  a  factor  in  Gospel 
of  John  25  S. 

Greeks :  Incident  of  the  Greeks  in 
Gospel  of  John  229,  412 

Hebrew  and  Greek  civilizations:  see 
Greek  and  Hebrew 

Hebrews,  Epistle  to  304,  352-60;  com- 
pare 380 

Hellenic :  see  Greek 

Herod.  Note  on  the  Herods  426-7. 
—  Compare  8,  54,  85,  113,  133,  141. 


—  Herod  and  John  the  Baptist  49- 
50,  100,  165,  391. — Herodians  8, 
181,  390. — Herodias  165 

History:     Types  in  Acts  250  —  history 

in  the  Epistles  305 
Hours  392 

Incidents  in  Life  of  Jesus.  Birth  and 
early  life  24,  79,  140-2  —  Baptism 
39,  87,  142 — Temptation  24,  39, 
87,  143  —  Deputation  from  John  the 
Baptist  95-6,  158  —  Break  with  the 
tradition  of  the  Elders  52-3,  167-8, 
403  —  Visit  to  the  Feast  of  Taber- 
nacles 216  ff.  —  the  Poor  Widow  65, 
127 — the  Woman  with  Precious 
Ointment  68,  96,  189,  228  —  the 
Rich  Youth  (or  Ruler)  14,  59,  121, 
174,   392 — Visit  of  the   Greeks   229 

—  Recognition  of  the  Christ  19,  20, 
55,  loi,  169  ff.  —  Announcement  of 
Sufferings  55,  loi,  102  —  the  Trans- 
figuration 14,  20,  56,  loi,  170  — 
Entry  into  Jerusalem  61,  124,  177, 
228  —  Cleansing  of  the  Temple  31, 
62,  125,  178,  204  —  Conflict  with 
the  authorities  of  Jerusalem  58,  63  ff., 
126-7,  178-9,  181-2 — Last  Supper 
68,  129-30,  190,  231-2  —  Geth- 
semane 69,  131,  191,  239  —  Arrest 
70,  131-2,  190,  191,  239  —  Trial 
before  Priests  and  Council  70-1,  131, 
132,  192,  239-40  —  Trial  before 
Pilate  32-3,  71-2,  132-3,  193-4, 
240-2  —  Crucifixion  72-3,  134,  194-5 
242  ff.  —  Burial  73,  135,  195,  244  — 
Resurrection  Appearances  74-5, 
135-7,  196,  244-5,  246-7  —  Ascen- 
sion and  Farewell  75,  137,  249,  262 

Jairus  47,  99  —  compare  154 

James  [Opinions  differ  as  to  the  identi- 
fication of  individuals  called  by  this 
name]  40,  92,  103,  155.  —  Peter, 
James  and  John  56,  66,  69,  loi,  170. 

—  In  Acts  of  the  Apostles  262,  271, 
286  —  James,  son  of  Alphaeus  44,  92, 
155,  263 

James,  Epistle  of  304-5,  360-5,  380,  423 
Jericho  105,  122 

Jerusalem:  The  Way  to  23,  24,  25, 
60,    103   ff.,    176  —  Entry  into  Jeru- 


2F 


433 


Index 


salem  6i,  124,  177,  228  ff. — The 
Jerusalem  Mob  257,  286-9 

Jesus  :  see  under  Discourses,  Incidents, 
Miracles,  Parables 

John,  Apostle  and  Evangelist  40,  43,  92, 
103,  155.  243,  262  —  Peter,  James 
and  John  56,  66,  69,  loi,  170  — 
Peter  and  John  244,  246-7,  265  ff. 
—  Compare  "  the  disciple  whom 
Jesus  loved  "  232,  240,  243,  244  — 
in  Revelation  378,  381.  —  See  John's 
Gospel  and  Epistles 

John  Baptist  428-9;  10,  39,  63,  79  ff., 
85  ff.,  118,  142,  171,  179  —  Deputa- 
tion from  John  to  Jesus  19-20,  95-6, 
158  —  John  the  Baptist  and  Herod 
49-50,  95-6  —  In  the  Gospel  of 
John  201,  202,  203,  212,  225 

John,  Epistles  of  305,  373-7  —  Wisdom 
of  373-6,  380 

John,  Gospel  of:  Introduction  25-34, 
Text  199-247,  Notes  407-14.  — - 
Prologue  28  ff.,  201-2 ;  Epilogue 
246,  414.  —  Dramatic  character  of 
the  narrative  32  ff.  —  Special  use 
of  the  word  "  Sign  "  29  ff.,  230,  244, 
246,  409  (illustrations  204,  209,  210, 
212,  221,  225,  231) — Special  use 
of  the  word  "  Witness  "  31  ff.  (com- 
pare 202,  204,  205,  206,  207,  216  ff., 
228).  —  See  also  under  Discourses  of 
Jesus 

Jonah,  Sign  of  401-2;    107,  161 

Joseph  of  Arimathaea  73-4,  i35.  i95, 
244  —  Joseph,  husband  of  Mary  83, 
140 

Judas  Iscariot  427-8;  44,  68,  70,  92, 
129,  155,  190,  191,  216,  228,  231,  232, 
239 

Judas  not  Iscariot  234  —  Judas  son 
of  James  92,  263 

Jude,  Epistle  of  369-71 

Judea  9,  58,  185,  252,  270 


Kidron  239 
Kingdom  of  God 


see  Theocracy 


Lame(ih,  Song  of  21,  404 

Laodicea  385 

Lawyers  105,  108,  181 

Lazarus  225  ff.,  228 

Legion  Incident  47,  98,  compare  153 


Levi  42,  91 

Logos  29 

Luke,  Gospel  of:  Introduction  15  ff., 
Text  78-137,  Notes  393-6.  —  Com- 
pared with  Matthew's  Gospel  15-25 

—  Preface  11  ff.,  78  —  Way  to 
Jerusalem  a  special  section  394; 
103-24,  392 

Lydia  279 
Lystra  254,  277-8 

Macedonia  254,  279,  416 

Magi  140 

Magic  ["  curious  arts  "]  283-4 

Malachi  9-10,  429 

Malchus  239 

Malefactors  134 

Malta  or  Melita  259,  299 

Mammon  21,  117,  149,  175,  395,  405; 

compare  109 
Manuscripts,  Ancient  i 
Mark,  Gospel  of:    Introduction  12-15, 

Text  38-75,  Notes  390-2 
Mary  :    Mother  of  Jesus  80  ff.,  140,  243, 

263  —  mother  of  James  73,  74,  19S-6 

—  Mary  Magdalene  73,  74,  195-6, 
243,  244-5  —  Mary  and  Martha  105, 
225  ff.,  228 

Matthew  44,  92,  153,  155,  263  —  See 
Gospel  of 

Matthew,  Gospel  of:  Introduction  15- 
25,  Text  139-197,  Notes  396-406.  — 
Compared  with  Luke's  Gospel  15-25 

Matthias  249,  263 

Maxim  16  ff.,  28  ff.,  201-2 

Melchizedek  353,  354-6,  422 

Memoirs,  Historic  13,  37 

Messenger,  The  10,  429 

Messiah  9,  208,  249.  —  See  Christ 

Miracles  of  Jesus.  Miracles  of  Heal- 
ing: Unclean  Spirits  40,  43,  47,  98, 
102,  153 — Leprosy  41,  90,  119  — 
Palsy  41,  90,  153,  (withered  hand) 
159  —  Dropsy     114  —  Epilepsy     171 

—  Issue  of  Blood  48,  99,  154  — 
a  woman  bowed  112  —  Deaf,  Dumb, 
Blind  53,  55,  56-7,  122,  154,  160, 
177,  221.  —  Healing  the  centurion's 
servant  94;  the  Capernaum  noble- 
man's child  209.  —  Miracles  of  Feed- 
ing: 50-51,  54,  100,  166,  168  (com- 
pare   169),    212-3,    compare    246.  — 


434 


Index 


Miracles  on  the  Sea:    46,  51,  98,  152, 

166,  213.  —  Raising  the  Dead  :  Jairus' 

Daughter  47,  99,  154;     at  Nain  95; 

Lazarus  225  ff. 
Missionary    Epistles    303    flf.,    309-37, 

418  ff.  —  Journeys  254  ff. 
Mob     of     Ephesus     256,      284-5 — of 

Jerusalem  257,  287  ff. 
Modern  Reader's  Bible  i  ff.,  34 
Moses   in   the   Transfiguration   20,    56, 

loi,  170 
Mystery,   Note  on  426.     Compare  45, 

97,  162,  324,  338  ff.,  380,  388 

Nathanael  203,  246 

Nazareth  88,  141,  203 — Nazarene  142, 

396 
Nicodemus  205-6;  31,  218,  244 
Notes  5,  389,  418 

Onesimus  344,  345 
Oral  literature  5 

Parables  of  Jesus.  Institution  of  the 
Parable  162-5,  402;  45,  46,  97. — 
Particular  Parables :  Sand  and  Rock 
18,  94,  151 — the  Sower  44,  97, 
162-3  —  Seed  Growing  46  —  Seed 
and  Tares  163  —  Mustard  seed  46, 
113,  163 — Leaven  113,  164  —  Fig 
tree  21,  62,  67,  112,  128-9,  178,  405 

—  Vineyard  and  Husbandmen  63, 
125-6,  179  —  Hired  Laborers  21, 
175-6  —  Servants  watching  67,  no, 
III,  186  —  the  Talents  (or  Good 
and  Evil  Servants)  123,  187  — 
Fellow  Servants  173  —  Two  Debtors 
96  —  Good  Samaritan  105  —  Impor- 
tunate Friend  106  —  Rich  man's 
barns  109  —  Marriage  Feast  and 
Guests    114,    180  —  Lost    Sheep    115 

—  Lost  Piece  of  Silver  116  —  Prodigal 
Son    25,    116  —  Unjust    Steward    117 

—  Rich   man   and  Lazarus   118,   395 

—  Unprofitable  Servants  119  —  Un- 
just Judge  120  —  Pharisee  and  Pub- 
lican 121 — Hidden  Treasure  164  — 
Pearl  164  —  Net  164  —  Two  Sons 
179  —  Ten  Virgins  187  —  Sheep  and 
Goats  22,  188  —  Vine  30,  234  — 
Good  Shepherd  30,  223,  412.  — 
Parabolic   Images :      winnowing   fan 


18  ff.  —  fishers  40,  144  —  physician 
42,   91,    153  —  bridal  ceremonies  42, 

91,  114,  154  —  wine-skins  42,  91, 
154  —  garments  42,  91,  154  —  light 
and  lamps  45,  98,  107,  145,  218  — 
lightning  185 — leaven  54,  169  — 
mustard  seed  113,  119,  171 — salt 
58,  115,  145  —  needle's  eye  59  (com- 
pare 392),  122 — cup  60,  69,  239  — 
the  Temple  71  (compare  205)  — 
children  and  their  play  57,  59,  96, 
158  —  foxes  103  —  birds  103  —  build- 
ing 115  —  making  war  115  —  eagles 
(vultures)  120  —  rust  148  —  Ulies  149 

—  harvest  154  —  bread  69,  214  ff.  — 
living  water  218  —  woman  in  travail 

,   237 

Parties,  Political  and  Religious  8 

Passover :  see  under  Festivals 

Paul  or  Saul.  His  position  in  the  N.  T. 
7  —  Apostle  of  the  Gentiles  253  — 
his  Roman  Franchise  255,  280  —  his 
"  thorn  in  the  flesh  "  302,  326,  420. 

—  Paul  in  the  Acts  of  the  Apostles : 
a  persecutor  252,  269  —  conversion 
275-6  —  leader  in  Gentile  Chris- 
tianity 277  —  his  missionary  jour- 
neys 277  ff.  —  experiences  at  Lystra 
277-8  —  Philippi  279-80  —  Athens 
281-2  —  Corinth  282-3  —  Ephesus 
283-6  —  Train  of  circumstances 
bringing  Paul  through  Jerusalem  to 
Rome  286-301.  —  Paul's  Defences 
of  his  Life:  On  the  Castle  Steps 
257,  287-9  —  Before  the  Council 
257,  289-90  —  Before  Felix  258, 
292-3  —  Before  Festus  and  Agrippa 
258-9,  294-7. —Paul's  Epistles: 
302-3,   304,   305  —  their  style  306-8 

—  the  Missionary  Epistles  303,  309- 
37  —  Epistles  of  Paul's  Imprison- 
ment 309,  338-48  —  Last  Epistles 
305,  309,  349-51 

Pergamum  383 

Peter.     In  the  Gospels:    40,  43,  89-90, 

92,  122,  130,  144,  152,  155,  203,  216, 
232,  233,  239,  404  —  Peter,  James 
and  John  56,  66,  69,  loi,  170  — 
Peter  and  John   244,    246-7,    265   ff. 

—  His  Recognition  of  the  Christ 
55,  loi,  169  —  his  Denial  of  Christ 
70-1,    132,    190    ff.,    240. — In    the 


435 


Index 


Acts  of  the  Apostles :  Leadership  in 
the  earlier  period  251,  262-74  — 
Incident  of  his  Imprisonment  271-2 
—  his  Discourses  263,  264-5,  265-6, 
266-7,  274 

Peter,  Epistles  of  304,  365  S.,  369  ff. 

Pharisees  8 — In  the  Gospels  21,  42, 
52,  54,  58,  91,  96,  108,  109,  113,  114, 
118,  120,  121,  146,  155,  160,  161, 
169,  180,  181,  182,  195,  202,  217  ff., 
222  ff.,  227,  229,  230,  239 — In  the 
Acts  and  Epistles  257, 290,390, 399,  401 

Philadelphia  385 

Philemon  303,  344-5 

Philemon,  Epistle  to  303,  344-5 

Philip  the  Apostle  44,  92,  155,  203,  213, 
229,  233,  263  — the  Deacon  268,  270-1 

Philippi  254,  279-80,  416,  422 

Philippians,  Epistle  to  346-8 

Philosophical  element  in  the  Gospels : 
Wisdom  in  Matthew  15  flf.  —  Greek 
in  John  25  flf.,  37 

Phoebe  329 

Pilate  8,  32,  71-2,  74,  193-4,  240  flf.  — 
Pilate  and  Herod  133 

Pleroma  342,  compare  421 

Prayer,  The  Lord's  148,  398;  106. — 
Prayer  for  the  Disciples  in  John's 
Gospel  237 

Priests,  Chief  Priests,  High  Priest  132, 
180,  189,  195,  217,  227,  228,  239,  266, 
289,  290. — Attribution  of  High 
Priesthood  to  Jesus  353,  354-7 

Prophecy,  Prophet  6,  378-9,  380  — 
Echoes  of  Prophecy  in  Revelation 
378,  379,  424  —  Prophesying  316 

Publicans  121,  173,  390 

Reading  of  Bible  6,  34 

Resurrection  :  see  under  Incidents  — 
and  under  Epistles  (Prominent  Ideas) 

Revelation:  Introduction  4,  378-81, 
Text  381-8,  Notes  424.  —  Prologue 
378,  381-6  —  Epilogue  to  Bible  306, 
378,  379-81  —  Diverse  interpreta- 
tions 378,  380  —  Movement  of  the 
poem  380-1  —  Connection  with  the 
Epistles  306,  378  —  with  Prophecy 
378  —  Visions  in  Revelation  306, 
386-8,  378  flf.  —  the  Visions  an  echo 
of  O.  T.  prophecy  378,  379,  424 

Rhoda  272 


Roman,  Rome  7,  254-5  —  Roman 
franchise  255,  257,  258,  280,  289.  — 
Roman  Officials :  captain  of  Jerusa- 
lem police  287,  290  —  magistrates 
and    Serjeants    280  —  proconsul    282 

—  governors  290-3,  293  flf.  (See 
also  Pilate.)  —  Paul  in  Rome  259 

Romans,  Epistle  to  305,  329-37,  380 
Rudiments  of  the  World  341,342,418,421 

Sabbath  20,  40,  43,  91,  92,  112,  114, 
159,  210  flf.,  217,  243 

Sadducees  8,  169,  181,  257,  266,  290 

Salome  73 

Samaria,  Samaritan  9,  31,  103,  119, 
207-g,  220,  252,  270 

Sanhedrim  or  Sanhedrin  7,  257,  289-90 

Sardis  384 

Satan  44,  55,  106,  143,  160,  170,  231-2, 
326  —  see  also  Devil 

Saul :  see  Paul 

Sceva  283 

Scribes  8, 42,  52,  65,  91, 127, 161,  266,  399 

Septuagint  7 

Sermon  on  Mount  144-51 ;   15,  16  flf.,  18 

Sevenfold  tendency  in  Hebrew  thought 
15-6.  —  Illustrations:  Sermon  on 
Mount  144-51  (compare  92  ff.)  — 
Sevenfold  Woe  182-4  (compare  124-5) 

—  Sevenfold  Parables  162-5  —  Com- 
mission to  the  Apostles  155-7  — 
Discourse  on  the  End  of  Things 
184-9.  —  Compare  the  Seven 
Churches  381 

Shepherds,  Incident  of  83 

Sign  Note  on  427;   compare  29  flf.,  210, 

401  —  Sign  from  Heaven  54,  169 
Silas  254,  279,  282 

Siloam,  Pool  of  221  —  Tower  of  112,  395 
Simeon  84 
Simon    the     Cananaean    44,     155  —  of 

Cyrene  133  — •  the  Zealot  92,  263 
Sin,  The  Unpardonable  426 ;  44,  109, 160 
Smyrna  383 
Stephen  252,  268-9 
Supper,    Last    68,    129-30,    190,    231-2 

—  compare  316,  320 
Synagogue  7,  89,  112,  240 

Tarsus  276,  277,  288 
TertuUus  292 
Testament,  New  32,6 


436 


Index 


Testament,  Old  6,  406  —  echoes  of  its 
language  in  the  New  Testament  24. 
—  Quotations  39,  64,  65,  84,  87,  88, 
126,  127,  140,  141,  142,  143,  152,  160, 
162,  164,  167,  177,  178,  180,  182,  190, 
.  193,  202,  205,  214,  215,  225,  229,  230, 
232,  236,  239,  243,  244,  264,  270,  290, 
301,  317,  318,  323,  324,  329,  336,  337, 
355,  358,  360,  363 

Test  Questions  58,  64,  126-7 

Thaddaeus  44,  155 

Theocracy  6,  9,  10,  18  ff.,  20,  56,  60, 
120,  213,  249,  262,  380,  388 

Theophilus  12,  248,  262 

Thessalonians,  Epistles  to  310-2 

Thomas  44,  92,  155,  233,  263  —  called 
Didymus  226,  245,  246 

Thoughts  as  a  form  of  wisdom  litera- 
ture 305 

Thyatira  383 

Tiberias,  Sea  of  212,  246 

Timothy  282,  305,  352 — Epistles  to 
349-51 

Titus  305  —Epistle  to  349-51 

Tongues  :  Gift  of  251,  263-4,  3i6,  320-1, 
429-30  —  Confusion  of  251 

Tradition  of  the  Elders  8,  20,  403  ;  52-3, 
167-8 

Transfiguration,  The  14,  20,  56,  loi,  170 

Troas  279,  416 

Unclean  Spirits  425;  40,  43,  44,  56-7, 
106,  107,  160,  161,  283 — compare 
Spirit  of  divination  279 


Visions:  In  Acts  250,  251,  255,  257, 
272-3,  279,  282,  298  — in  Revela- 
tion 306,  378,  379-81 

Voyage  of  Paul  259,  297-300 

Way:  Religion  of  Jesus  as  a  Way  of 
Judaism  253-4,  260  (sect),  284,  293 

Wisdom:  designation  for  O.  T.  philos- 
ophy 16  flf.  —  applied  to  sayings  of 
Jesus  5,  16  ff.,  34,  35  —  to  Gospel  of 
Matthew    16    ff.,    37,    144-50,    396-8 

—  connection  with  Prologue  of  John's 
Gospel  25,  28-9,  201-2,  407-8.  — 
The   Wisdom  Epistles   304-5,   360-1 

—  Epistle  of  James  361-4  —  Wisdom 
Epistle  of  John  305,  373-  —  Contrast 
of    Wisdom    and    Gospel    Power    317 

—  the  Gospel  as  a  Wisdom  in  itself 
318.  —  False  wisdom  349,  350,  351, 
364.  —  Essays  as  a  form  of  wisdom 
literature  360-1,  361-4,  423  — 
Thoughts  as  a  form  of  wisdom 
literature  305,  373  flf. 

Wise  Men  from  the  East  24,  140 
Witness :      Use   of   the   word   by   John 

31  ff.,  408  ff. 
Word :     its  use  in  John's  Gospel  28-9, 

407-8 

Zacchaeus  122-3 

Zacharias  79  ff. 

Zealot  8,  92,  263 

Zebedee,  Sons  of  40,  43,  60,  90,   144, 

176,  195,  246 


Printed  in  the  United  States  of  America. 
437 


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